DISCOURSES 

ON THE 

MOST IMPORTANT 

OF THE 



BY 

ALEXANDER V. GRISWOLD, D. XT. 

BISHOP OF THE PROTESTANT EPISCOPAL CHURCH IN THE STATES OF MASSA- 
CHUSETTS, RHODE ISLAND, NEW HAMPSHIRE, VERMONT AND MAINE. 



PUBLISHED BY WILLIAM STAVELF* 

arev 99, south second street. 

1830. 



Eastern District of Pennsylvania, to wit} 

BE IT REMEMBERED, that on the ninth day of February, in the fifty-fourth yea 
of the Independence of the United States of America, A. D. 1830, William Stavely, of 
the said district, has deposited in this office the title of a book, the right whereof he claims 
as proprietor, in the words following', to witf 

" Discourses on the most important Doctrines and Duties of the Chris- 
tian Religion. By Alexander V. Grisvvold, D. D. Bishop of the Pro- 
testant Episcopal Church in the states of Massachusetts, Rhode 
Island, New Hampshire, Vermont and Maine/' 

In conformity to the Act of the Congress of the United States, intituled, " An Act f6r 
the Encouragement of Learning, by securing the copies of Maps, Charts, and Books, 
to the authors and proprietors of such copies, during the times therein mentioned ; And 
also to the Act, entitled, " An Act supplementary to an Act, entitled, * An Act for the 
Encouragement of Learning, by securing the copies of Maps, Charts, and Books, to the 
authors and proprietors of such copies during the times therein mentioned ;' and extend- 
ing the benefits thereof to the Aits of designing, engraving, and etching historical and 
other prints." 

D. CALDWELL, 
Clerk of the Eastern District of Pennsylvania. 



*TO THE READER. 

The author of this volume, having frequently been 
requested by respected friends, to print some of his 
sermons, offers these, with much diffidence, to the 
public ; and chiefly as an experiment, whether, what 
he has composed for parochial instruction, can be of any 
general use. The various duties and active cares in 
which, through the most of his life, he has been ne- 
cessarily and much engaged, have allowed him but 
little leisure, though they have not diminished his 
desire for literary improvement. There will be 
found here plain truths, in plain language, with no 
pretensions to excellency of speech or fine writing. 
Much better sermons may easily be found ; but there 
is the same reason for continuing to print, as for con- 
tinuing to preach, new ones. Our desire is, or should 
%e, in every possible way, to induce people to con- 
sider, and to impress upon their minds, the things 
which concern their eternal good. Most other wri- 
tings are considered as useless, but as they add to our 
pleasure, or to our stock of literature. But what is 
chiefly desirable in religious publications, is that they 
may be read. And this attention may be given to 
new discourses, when old and better lie neglected. 
As these are now presented to the public, not in the 
expectation of gaining honour, but in the humble 
hope of doing good, the author has not hesitated 
sometimes to borrow sentiments, and also words from 
other writers, when found to be better than he could 
himself conceive or express. By this the reader at 



iv 



TO THE READER. 



least will be benefited. The quotations are in some 
instances from memory, and may not be exact; and 
sometimes the sense of an author is given, and not 
his very words. Possibly, in some few instances, 
through forgetfulness or inadvertency, credit may 
not be given to the writers made use of. If through 
God's blessing, any good may be done, the chief ob- 
ject is attained ; that man should have honour is of 
little importance. 

The author, by reason of his distant residence, 
could not superintend the printing, nor examine or 
correct the proof sheets ; and the manuscripts, which 
were written for his own use only, and some of them 
long since, not being perhaps very legible, he finds, 
to his exceeding regret and mortification, that seve- 
ral errors have escaped the vigilance of the press ; 
of which the reader is earnestly requested to pardon 
and correct the following. 



ERRATA. 

Page 13, line 9 from top, for viewed read received. Page 21, Jine 3 from bottom, for who 
read whom. Page 23, line 4 from bottom, for useless read sinless. Page 40, line 14 from 
top, for plans read places. Page 64, line 14 from top, for example read excuse. Page 76, 
.line 1 from top, for unworthily read unworthy. Page 81, line 17 from top, for man read 
men. Page 82, line 19 from top, for derision read decision. Page 83, line 13 from bottom, 
for extols read exalts. Page 98, line 12 from bottom, for closely read duly. Page 103, line 
13 from top, for him read T im. (Timothy.) Page 109, line 1 from bottom, for sacrifices read 
sacrifice. Page 130, line 5 from bottom, for water read waters. Page 143, line 12 from 
bottom, for perception read perversion. Page 144, line 10 from top, for these read those. 
Page 159, line 6 from top, for dishonouring read dishonours. Page 160, line 4 from top, for 
hear read bear. Page 164, line 7 from bottom, for dividing read deceiving. Page 171, line 
3 -from top, for -temper iead tempter. Page 174, line 12 from bottom, for other read latter. 
Page 186, line 3 from top, for professor read professors. Page 195, line 14 from bottom, for 
power read grace. Page 260, line 5 from top, for writing i - ead citing. Page 277, line 2 from 
bottom, for Syrian read Tyrian. Page 289, line 6 from top, for reluctantly read resolutely. 
Page 332, line 3 from bottom, for mighty read weighty. Page 334, line 10 from top, for 
prayer read prayers. Page 340, line 3 from bottom, for art read is. Page 362, line 5 from 
top, for uncircumcised read circumcised. Page 370, line 14 from bottom, for interest read 
intent. Page 379, line 4 from bottom, for unite read untie. Page 448, line 14 from top, for 
gratitude read rectitude. Page 456, line 5 from bottom, for scripture read scriptures. Page 
466, line 7 from bottom, for active read entire. Page 468, line 15 from top, for minister to 
read minute. Same page, line 4 from "bottom, for man read men. 



CONTENTS. 



SERMON I. 

ON THE CORRUPTION OF HUMAN NATURE. 

Mom. viii. 7, 8. — The carnal mind is enmity against God; 
for it is not subject to the law of God, neither indeed 
can be. So then, they that are in the flesh cannot 

please God 9 

SERMON II. 

THE FAITHFUL SAYING. 

i Tim. i. 15. — This is a faithful saying, and worthy of all 
acceptation, that Christ Jesus came into the world to 

save sinners, of whom I am chief- 26 

SERMON III. 

CHRIST THE TRUE SACRIFICE. 

Heb. x. 8 — 10. — Above, when he siad, sacrifice, and offer- 
ing, and burnt-offerings, and offering for sin, thou 
wouldest not, neither hadst pleasure therein; (which 
are offered by the law;) Then said he, Lo, I come to 
do thy will, O God. He taketh away the first, that he 
may establish the second. By the which will we are 
sanctified, through the offering of the body of Jesus 

Christ once for all • 39 

SERMON IV. 

THE CAUSE AND CONDEMNATION OF UNBELIEF. 

John iii. 19. — This is the condemnation, that light is 
come into the world, and men loved darkness rather 

than light, because their deeds are evil 54 

SERMON V. 

THE DOCTRINE OF JUSTIFICATION BY FAITH ESTABLISHES THE 
LAW OF GOD. 

Rom. iii. 31. — Do we then make void the law through 

faith? God forbid; yea, we establish the law* •••• 69 

SERMON VI. 

IMMORTAL LIFE BROUGHT TO LIGHT THROUGH THE GOSPEL. 

•2 Tim. i. 10. — Our Saviour Jesus Christ, hath abolished 
death, and brought life and immortality to light through 

the gospel • 85 

SERMON VII. 

ON THE EXTENT OF CHRIST'S REDEMPTION. 

i Cor. xv. 22.— -As in Adam all die, even so in Christ 

shall all be made alive • 101 

SERMON VIII. 

THE INTENT AND USE OF THE LAW. 

Gal. iii. 19. — Wherefore then serveth the law? 118 



Vi 



CONTENTS. 



SERMON IX. 

ON PREDESTINATION. 

Bom. viii. 29, SO. — Whom he did foreknow, he also did 
predestinate to be conformed to the image of his Son, 
that he might be the first-born among many brethren. 
Moreover, whom he did predestinate, them he also 
called; and whom he called, them he also justified; and 

whom he justified, them he also glorified 133 

SERMON X. 

ON LIVING TO GOD'S GLORY. 

1 Cor. x. 31.— .Whatsoever ye do, do all to the glory of" 
God — - 15§ 

SERMON XI. 

THE REASONS AND THE REMEDY OF RELIGIOUS MELANCHOLY. 

Psalm xlii. 5. — Why art thou cast down, O my soul? 
and why art thou disquieted in me? Hope thou in God; 
for 1 will yet praise him for the help of his countenance. 167 
SERMON XII. 

THE WATERS OF ISRAEL, OR MEANS OF GRACE. 

2 Kings, v. 12. — Are not Abana and Pharpar, rivers of 
Damascus, better than all the waters of Israel? May 1 
not wash in them and be clean? 181 

SERMON XIII. 

THE DOCTRINE OF BAPTISM. 

Mom. vi. 3, 4; — Know ye not that so many of us as were 
baptized into Jesus Christ, were baptized into his death? 
therefore we are buried with him by baptism into death; 
that like as Christ was raised up from the dead by the 
glory of the Father, even so we also should walk in 

newness of life * • • • • 1 97 

SERMON XIV. 

REGENERATION AND RENOVATION. 

Titus, iii. 5. — Not by works of righteousness which we 
have done, but according to his mercy he saved us, by 
the washing of regeneration, and renewing of the Holy 

Ghost 213 

SERMON XV. 

THE FIRST PRINCIPLES OF CHRISTIANITY. 

Heb. vi. 1, 2. — Therefore, leaving the principles of the 
doctrine of Christ, let us go on unto perfection; not 
laying again the foundation of repentance from dead 
works, and of faith toward God; of the doctrine of bap- 
tisms, and of laying on of hands, and of resurrection 

from the dead, and of eternal judgment 228 

SERMON XVI. 

ON RECEIVING THE LORD'S SUPPER UNWORTHILY. 

1 Cor. xi. 27. 29 — 34 — Wherefore, whosoever shall eat 



CONTENTS. 



vii 



this bread, and drink this cup of the Lord, unworthily, 
shall be guilty of the body and blood of the Lord. For 
he that eateth and drinketh unworthily eateth and 
drinketh damnation to himself, not discerning the Lord's 
body. For this cause many are weak and sickly among 
you, and many sleep. For if we would judge ourselves, 
we should not be judged. But when we are judged, we 
are chastened of the Lord, that we should not be con- 
demned with the world. Wherefore, my brethren, 
when ye come together to eat, tarry one for another. 
And if any man hunger, let him eat at homes that ye 

come not together unto condemnation 244 

SERMON XVII. 

ON WALKING IN LOVE. A COMMUNION DISCOURSE. 

Gen. xlv. 24. — See that ye fall not out by the way 258, 

SERMON XVIII. 

THE WEDDING-GARMENT. 

Matt. xxii. 11, 12. — And when the king came in to see 
the guests, he saw there a man which had not on a wed- 
ding-garment ; and he saith unto him, Friend, how 
earnest thou in hither, not having on a wedding-gar- 
ment? and he was speechless 270 

SERMON XIX. 

ON THE NECESSITY OF A RELIGIOUS REGARD TO OUR SALVA- 
TION IN JESUS CHRIST. 

Luke, x. 41, 42. — Thou art careful and troubled about 

manv things; but one thing is neeedful • 286 

SERMON XX. 

ON WORSHIPPING GOD IN TRINITY. 

2 Cor. xiii. 14. — The grace of the Lord Jesus Christ, and 
the love of God, and the communion of the Holy Ghost, 

be with you all. Amen 302 

SERMON XXI. 

ON THE USEFULNESS OF PRAYER. 

Job, xxi. 15. — What profit should we have if we pray unto 

him? •• 321 

SERMON XXII. 

ON THE LORD'S PRAYER. 

Matt. vi. 9 — 13. — After this manner therefore pray ye: 
Our Father which art in heaven; hallowed be thy name. 
Thy kingdom come. Thy will be done in earth, as it is 
in heaven. Give us this day our daily bread. And for- 
give us our debts, as we forgive our debtors. And lead 
us not into temptation; but deliver us from evil; for 
thine is the kingdom, and the power, and the glory, for 
ever. Amen 33f 



viii 



CONTENTSv 



SERMON XXIII. 

ON RELIGIOUS ZEAL. 

Luke, xvi. 8. — The children of this world are in their ge- 
neration wiser than the children of light 352 

SERMON XXIV. 

ON HASTY, INCONSIDERATE ZEAL. 

1 Chron. xv. 12, 13. — Sanctify yourselves, both ye and 
your brethren, that ye may bring up the ark of the Lord 
God of Israel unto the place that I have prepared for it. 
For because ye did it not at the first, the Lord our God 
made a breach upon us, for that we sought him not after 

the due order • 368 

SERMON XXV. 

THE UNFRUITFUL HARVEST. 

Jeremiah, viii. 20 — 22. — The harvest is past, the summer 
is ended, and we are not saved. For the hurt of the 
daughter of my people, am I hurt; I am black; asto- 
nishment hath taken hold on me. Is there no balm in 
Gilead? Is there no physician there? "Why then is not 
the health of the daughter of my people recovered?* • 383 
SERMON XXVI. 

ON THE WORTH OF THE SOUL. 

Matt. xvi. 26. — What is a man profited, if he shall gain 
the whole world, and lose his own soul? Or what shall 

a man give in exchange for his soul? 399 

SERMON XXVII. 

REPENTANCE BLESSED. 

1 Kings, xxi. 29. — Seest thou how Ahab humbleth himself 
before me? Because he humbleth himself before me, I 
will not bring the evil in his days; but in his son's days 

will I bring the evil upon his house 413 

SERMON XXVIII. 

ON THE GOVERNMENT OF THE PASSIONS. 

Esther, v. 13. — Yet all this availeth me nothing, so long as 

I see Mordecai the Jew, sitting at the king's gate 427 

SERMON XXIX. 

ON THE CHARACTER OF DAVID. 

Acts, xiii. 22. — I have found David the son of Jesse, a 
man after mine own heart, which shall fulfil all my will. 441 
SERMON XXX. 

ON UNDERSTANDING THE SCRIPTURES; OR HOW TO ANSWER A 

FOOL. 

Prov. xxvi.4, 5. — Answer not a fool according to his folly, 
lest thou also be like unto him. Answer a fool accord- 
ing to his folly, lest he be wise in Ins own conceit* ••••• 457 



SERMON I. 

OX THE CORRUPTION OF HUMAN NATURE. 



Rom. viii. 7, 8. 

77 i e carnal mind is enmity against God; for it is not subject 
to the law of God, neither indeed can be. So then they thai 
are in the flesh cannot please God, 

Among the trials which are painful to our nature^ 
and peculiar to those who preach the gospel, it is one 
and not the least, that we must declare what men 
dislike to hear. The advocate who pleads at the bar^ 
says nothing unpleasing to those who employ him; 
he does all he can do to promote the interest and 
gratify the wishes of his clients. The orator who 
addresses a popular assembly, accommodates his speech 
to their political views, their interest and passions; 
and he dwells most on that which they most approve. 
But it is not so with the minister of Christ: though 
we address our dearest friends and most respected 
benefactors, — those whom, of all the people on earth, 
it is most our desire and our interest to please, we 
are often by our office and sense of duty, constrained 
to teach doctrines and enforce truths unwelcome to 
their ears; and to reprove and rebuke them on whom 
we depend for our daily bread. 

B 



10 



There is no doctrine, which the Saviour of the 
world has made it our duty to teach, that is more 
generally offensive to unbelievers especially, than the 
corruption of the human heart; that we are "by 
nature born in sin, and the children of wrath," and 
" have no spiritual health in us." Pride is our pre- 
vailing sin; the predominant principle of that " carnal 
mind" which 66 is enmity against God." We natu- 
rally think of ourselves more highly than we ought 
to think. To convince the proud that their heart is 
corrupt, and their souls vile and sinful, is like proving 
to a madman that he is not in his right mind. The 
madman must be restored to reason before he can 
perceive the loss of it; and the proud heart must be 
changed before it can be penitent and humble. 

And yet there is no doctrine more essential, none 
more necessary to be faithfully taught, well under- 
stood, and fully received, than this. It lies at the 
foundation of Christian theology, and is essential to 
the doctrines of grace. The whole system of re- 
demption, supposes that mankind are all by nature, 
in a fallen, sinful state, Jesus Christ came into this 
world to save that which was lost. His doctrine as 
taught by prophets and confirmed by apostles is, that 
all we, like sheep, have gone astray ; that the Lord 
has laid on him the iniquity of us all; that by his 
stripes we are healed ; that he who knew no sin was 
made sin for us that we may be made the righteous- 
ness of God in him. If human nature were not ra- 
dically corrupt, and man, according to the just demands 
of the divine law, were not in a state of condem- 
nation, what need would there be of a Saviour, or of 
any sacrifice for sin ? " He that is whole needs not a 



II 



physician/ 5 Without a belief in this doctrine, it is 
not easy to conceive how any can feel much love 
for Christ, or any deep interest in what he has done 
to save them. Till you are sensible of such inherent 
corruption, such a general pollution of your nature^ 
as to render you unfit to be accepted as righteous with 
God, how could you appreciate the work of redemp- 
tion, or feel due gratitude for him who 66 came into 
the world to put away sin by the sacrifice of himself?'* 

As this doctrine is one of the most essential to 
Christianity, so is it clearly taught and illustrated 
throughout the word of God. In the law given by 
Moses, which was intended to prepare the way for 
the advent of the Messiah, and to bring men to 
Christ, the doctrines of his cross are strikingly re= 
presented ; and among them, this of the general 
pollution of our nature is uniformly conspicuous ; so 
much so indeed, that it was only by sacrifices and 
various purifications, typical of Christ's atonement, 
that the Israelites might acceptably draw nigh to God. 

This is clearly the doctrine of our church, as is 
evident through all her offices and liturgy ; and is 
most clearly and fully expressed in her 9th article^ 
and those which follow to the 16th ? wherein original 
sin is declared to be u the fault and corruption of the 
nature of every man ; whereby he is very far gone 
from original righteousness, and is of his own nature 
inclined to evil : — That he cannot, without the grace 
of God, turn and prepare himself to faith and calling 
upon God : — That we are accounted righteous before 
God, only for the merit of our Lord and Saviour 
Jesus Christ, by faith." The church teaches what 
the scriptures teach, that our works which in God's 



12 



sight are accounted good, are those which spring 
from faith and love. 

The same doctrine is very fully taught in various 
parts of the scriptures, and particularly by St. Paul, 
in our text. He had just said, " 1 know that in me 
(that is in my flesh) dwelleth no good thing." In 
our natural state of mind, when destitute of divine 
grace, there is nothing which, in a religious sense, is 
good. Our best works, wrought in that state, " have 
in them the nature of sin." " And this infection of 
our nature, (as the 9th article declares,) doth remain 
in them that are regenerated. The flesh lusteth 
always contrary to the Spirit." Thus does the church 
apply what St. Paul says to the Galatians: "The 
flesh lusteth against the Spirit, and the Spirit against 
the flesh; and these are contrary, the one to the other; 
so that ye cannot do the things that ye would." This 
last, that men find it extremely difficult or rather impos- 
sible to do the things that they ivould, the apostle has 
fully shown in his seventh chapter to the Romans. In 
our text he says, " The carnal mind is enmity against 
God: for it is not subject to the law of God, neither 
indeed can be. So then they that are in the flesh 
cannot please God." And this passage also does the 
church in this same article apply to what most evident- 
ly the apostle means, original or birth-sin. This lust 
of the flesh, " phronema sarkos" here rendered the 
carnal mind, and " which some do expound the wis- 
dom, some sensuality, some the affection, some the 
desire of the flesh," as both the bible and the article 
teach, is a principle of corrupt nature opposed to God. 
So that " they who are in the flesh," whose minds 
are not renewed by grace, "cannot please God." 



13 



This we have more fully and clearly expressed in the 
13th article ; and more largely proved from the 
scriptures in the second homily of the first book. 

But the object of this discourse is not so much to 
prove this doctrine, which is evidently taught 
throughout the scriptures, as to explain it ; and if the 
Lord vouchsafe his blessing, to direct your thoughts 
to the proper inference. This doctrine, which is so 
essential to Christianity, and so decidedly viewed and 
taught by our church, is, when rightly understood, 
agreeable to our reason, and confirmed by our daily 
experience. The more true the doctrine is, the 
stronger and more general, of course, will be the pre- 
judice of mankind against it. By very many it is not 
candidly examined, and therefore not well understood. 
Some have been inconsiderate or indiscreet in treating 
on the subjects of original sin, and total depravity: 
they have extended their speculations to unwarranta- 
ble extremes, and have sanctioned inferences appa- 
rently incompatible with the freedom of the human 
will, and the moral responsibility of mankind. As in 
temporal things, men extract poison from what is 
given them for food: as from their bread corn, and 
most useful vegetables, they distil ardent spirits, 
which inflame the blood and intoxicate the brain, 
weakening and destroying the body, which a wise and 
good Providence intended that those same productions 
should strengthen and support ; so in spiritual things, 
that which was given for a savour of life, is often made 
a savour of death : the most essential doctrines of the 
cross are so perverted as to become pernicious errors; 
and the scriptures, which were written to save 
men, are " wrested to their destruction. ?? Thus by 



14 



abuse the best things may be made the worst: from 
the doctrines of the cross false inferences have been 
drawn which are of evil tendency. But I need not 
tell you that Christianity is not answerable for the 
reveries, nor the presumption, nor the dogmatism of 
its mistaken advocates. u What is written? How 
readest thou ?" We refer you " to the law and to 
the testimony:" we would not go beyond the word 
of the Lord our God, to do, or to teach you less or 
more. 

We know that to those who are not well taught in 
this doctrine, it seems strange, and to those who are 
unrenewed, it is offensive to be taught, that their na- 
tural mind is enmity against God, and that, without 
the sanctifying influence of God's grace, in them there 
is no good thing. We see in those who make no pro- 
fession of religion, and do not pretend to believe in 
Christ, many amiable qualities. Among Pagans of 
ancient times, as also among modern unbelievers, we 
sometimes meet with shining virtues, noble sentiments, 
and generous principles, such as ought to make some 
Christians, and indeed most Christians, ashamed. In 
teaching the doctrines of Christ we have no desire, and 
we have no occasion, to deny, or to misrepresent what 
is matter of fact, or evidently true. But we desire 
that what we do teach, may be fairly understood. 
When we say that (i man is very far gone from original 
righteousness," we neither say nor mean, that any 
man on earth is as depraved and wicked as he possi- 
bly may be; or in other words, that a man cannot live 
worse than he does live. And when we say that " the 
scriptures have concluded all men under sin," or 
that " there is none that doeth good," it is not asserted, 



15 



nor should it be understood, that all men are equally 
vicious. When the lives and the dispositions of vari- 
ous people are compared one with another, some ap- 
pear to be good and others evil. There are infinite 
grades of character from the most wicked to the most 
upright, and many reasons for such difference may easily 
be assigned. Not to insist on what ought to be well con- 
sidered, the influence of religion, where the gospel is 
preached, and of divine grace (we may believe) where 
it is not heard, the natural tempers and dispositions of 
men are exceedingly various; their animal affections 
more or less strong; their education and other advan- 
tages; their temptations, customs, habits, avocations, 
and ruling passions, are as different as can well be con- 
ceived. These will easily account for the variety of cha- 
racters which we see among men, without militating at 
all against the fundamental doctrine under present con- 
sideration. Men may, from worldly, selfish, and even 
very wicked motives, refrain from conduct which is 
disgraceful and wicked, and do that which will make 
them popular and beloved. The worldly man, who 
fears not God, nor regards the rights or happiness of 
his neighbours, will, except he is foolish as he is wicked, 
live a regular, upright, and sober life; for by this 
generally, his reputation and happiness, in this world, 
will be increased. 

The moral conduct of a worldly man depends par- 
ticularly and very much, on his natural temper and 
ruling passion; on what he esteems the supreme good, 
and the idol to which his heart and his life are devoted. 
Among the ancient Pagans the homage which they 
respectively paid to their divinities corresponded with 
the character of the deity to which it was offered . The 



16 



worship of Bacchus produced drunkenness; and that 
of Venus impurity; and so of others. And the like is 
still true: the lives of men are generally thus conformed 
to their favourite idols; in which, as our Saviour ob- 
serves, "the children of this world are in their genera- 
tion wiser than the children of light." Happy would 
it be if the lives of Christians were as consistent with 
their holy profession, as other men are in their favourite 
pursuits. If the love of riches predominates, to the 
acquisition of wealth we are sure to see the hours de- 
voted. If ambition inflames the breast, every art and 
effort are directed towards the attainment of the 
favourite object. Some think that their purpose will 
best be obtained by being upright and honourable in 
all their dealings; others, by deviating from what is 
equitable and just, hope more speedily to attain their 
favourite object. They who have much regard to 
their reputation, will naturally avoid what is accounted 
mean and disgraceful; and will do that which is po- 
pular, and likely to gain applause. From the love of 
praise, thousands are liberal and beneficent. There is 
no act of generosity; no course of prudence; no self- 
denial; nor any nobleness of spirit, so called, to which 
men may not very naturally be excited and induced 
by selfishness and love of this present world. We 
willingly concede to nature whatever can reasonably 
be demanded on her behalf. 

But still, after all these concessions, it may be true, 
as the scriptures teach, that in our flesh there is no 
good thing. What we do from selfishness or pride; — 
to give ourselves pleasure, or to advance our interest 
or fame, however generous, or noble, or good, it may 
seem to men, and though it is according to worldly wis- 



17 



dom, in a religious view, or in God's sight, is not good. 
The best works so done, not being according to the 
will, or revealed word of God, have in them the nature 
of sin. The doctrine of Christ is, 66 To be carnally 
minded is death: but to be spiritually minded is life 
and peace." And this last, to be spiritually minded, 
is " that which by nature we cannot have." It is a 
new principle infused into the heart by the operation 
of divine grace. Nature can give us but one heart or 
one spirit, and that evidently is worldly and selfish. If 
men in their natural state, that is, without the influence 
of a religious faith, live well, in regard to scandalous 
vices, they still live to the world and are not conformed 
to the truth of God. Examine distinctly, and ever so 
carefully, all the virtues of irreligious men; their dif- 
ferent degrees of prudence; their various objects of 
pursuit; the idols to which their homage is addressed, 
or that which they prize and pursue as the greatest 
good, it will be found that self still predominates. The 
man who, to make himself esteemed, to gain the affec- 
tion of his fellow creatures, or even to quiet the 
reproofs of his conscience, by doing something meri- 
torious, is liberal, beneficent, or patriotic, may be as 
destitute of grace, of the love of God, and of what our 
Saviour admits to be goodness, as another who lusts 
for riches, or a third who is ambitious of honour, or 
power. The holy scriptures allow of nothing as vir- 
tuous and morally good but what proceeds from the 
principle of love: not the love of ourselves; but of 
God, and of our fellow creatures: — the love of men, 
not because they love us, or can increase our pleasure; 
but because they are God's creatures, and from true 
benevolence. Hence " love is the fulfilling of the 

g 



18 



whole law." To love God with all our faculties and 
powers, is the first and great commandment. And 
the second, which is like it, is to love our neighbour 
as ourself. On these two commandments hang all the 
law and the prophets. What is done in obedience or 
conformity to these two commandments, is good. And 
when we depart from them; when the love of God is 
not with us a ruling motive, and we do not love our 
neighbour as ourselves, all our deeds, however splendid 
or popular with men, in God's sight have in them the 
nature of sin. 

And well may we teach, without fear of contradic- 
tion, that this principle of true love no man has from 
nature. Without the grace of God, we do not love 
him, nor live to his glory. We have not from nature 
any desire to commune with God, nor to be conformed 
to his will. Pride and vanity, self-love and self-will, 
are natural to all the human race. Who can deny 
that in our flesh dwelleth an aversion to spiritual 
things? Or, as the apostle elsewhere expresses it, that 
*| the natural man receiveth not the things of the 
Spirit of God?" Who does not know and daily see 
that the hearts of men must be changed before they 
can relish, or with satisfaction converse, on such mo- 
mentous and most interesting subjects, as God, and 
Christ, and the doctrines of his cross? The grace of 
God, and the aid and operation of his Holy Spirit and 
the salvation of our own souls by faith in Christ, are 
subjects which we naturally dislike. And what is the 
cause of this aversion to things which ought of all 
things most to interest our hearts? We have not the 
like antipathy to any other subjects; not even to 
things the most fanciful and absurd: not even to 



19 



things the most horrid and vile. We are naturally 
pleased with improbable, inconsistent and romantic 
tales : we delight to read and to hear of battles and 
murder, and the most abominable arts of human wick- 
edness. It is only to spiritual things revealed from 
God, that we have this strange distaste. And is not 
this evident fact, a clear proof, that u the carnal mind 
is enmity against God?" 

This natural enmity is, we know, more evident in 
some than in others. Some people are possessed of 
such liberal sentiments, and such amiable dispositions, 
as gain our admiration, and merit praise. But such, 
however much by men admired, cannot u receive the 
things of God" without his grace. The seeds of pride 
and enmity lie buried in our fallen nature. In dif- 
ferent people, the growth is different, depending on 
a thousand circumstances; but the same radical nature 
is common to all, and the most amiable infidel needs a 
change of heart, no less than the notorious sinner. 
When a man, who has lived what we call a good 
moral life, is converted to the Christian faith, the 
change, to worldly people may be scarcely visible; 
yet to himself and to all experienced Christians, it is 
very obvious. He now perceives that he has been 
blind and sinful, and that his best deeds need forgive- 
ness. He is now sensible that " the flesh lusteth 
against the Spirit, and the Spirit against the flesh." 
Motives and deeds, in which he once gloried, he now 
views with shame. He feels a change: his motives, 
his views, his hopes, are different: " Old things are 
done away: behold all things are become new." 

The sanctification of the heart is, however, a pro- 
gressive, and too often a very slow work. It sometimes 



20 



dawns for a season, and then seems almost to expire : 
at others it is wavering and scarce discernible. Some 
Christians are too ignorant of the doctrines of Christ, 
and others too neglectful of their duty. The lives of 
some worldly people will rise in judgment, and con- 
demn many " who were once enlightened? and have 
tasted of the heavenly gift, and were made partakers 
of the Holy Ghost, and have tasted the good word of 
God, and the powers of the world to come.*' There 
may, however, be the root of a right faith, when the 
fruits are shamefully deficient. Many who do not 
wholly fall away from their steadfastness, by their 
careless living, "give occasion to the enemies of the 
Lord to blaspheme." 

Some we know have attempted to show, that the 
natural propensity of mankind is not, as the scriptures 
teach, to evil, but to good. But the attempt is not 
more opposed to God's word than to common sense, 
and to what we continually feel and see. The time 
will not admit of our entering into this part of the 
subject; but nothing is easier than to show, that the 
most abundant and deplorable proofs of human de- 
pravity are continually, and by all to be seen. Though 
we begin with earliest infancy, and use all manner of 
arts and means and powers to restrain men from evil, 
and to force or persuade, or some way induce them to 
do justly and live well, they are all but very imper- 
fectly sufficient to control even the outward conduct 
of men. What are all our censures and reproofs, our 
penal statutes and other laws and governments, our 
courts and prisons and executions, and ten times more 
which might be added, but so many proofs that " the 
heart of man is only evil continually?" The wisest of 



21 



men have been sensible of this depravity: they have 
felt it themselves, and seen and condemned it in 
others. The ancient philosophers and the best among 
the heathen, have attempted to account for it, some 
by the doctrine of transmigration, supposing that we 
are placed in such a state, as a punishment for sins com- 
mitted in some previous existence, which we have 
before passed through. Others have taught that there 
are two gods, or two ruling principles, the one good 
and the other evil, which they thought best accounted 
for the wickedness and folly so prevalent in the world. 

But what has been said is enough, and more than 
enough, to convince those whose hearts the Lord has 
opened to receive the doctri nes of the cross. Nothing 
but the grace of God is sufficient to give men a re- 
alizing sense, that their carnal or natural mind is en- 
mity against God. The remaining time which we 
now have, will be most profitably employed in making 
improvement from the view already taken. 

And first it follows, that salvation is from the grace 
of God, through faith in Christ, who << is the end of 
the law for righteousness to every one that believeth." 
Though we are to maintain good works, we cannot 
trust in what we do, as meriting salvation. While 
our works have in them the nature of sin, they cannot 
answer the demands of God's law. What is required 
of us, that we may be saved in Christ, is to feel that 
we are sinners, justly condemned by the laws of God; 
to repent of our sins, or in other words, to abhor and 
forsake what his word condemns; to receive with 
thankfulness the Saviour who he has mercifully given 
us ; to trust for salvation in Christ alone ; to become 
his disciples ; to obey all his precepts ; submit to his 



22 



righteousness ; follow his example ; or, expressing 
all in few words, u to live a life of faith in the Son 
of God." 

But this we cannot truly do, till our hearts are 
changed or renovated ; till our natural " enmity 
against God" is so subdued, that we love what he 
commands, and desire, above all things, what he has 
promised in Jesus Christ. Of this we must feel 
assured, that 66 they who are in the flesh, cannot 
please God." While supremely we love the world, 
the love of the Father is not in us : and while the 
love of the Father is not in us, we cannot be truly 
Christians. " Ye must be born again." Indeed it is 
the natural effect of a faith in Christ, to renew the 
heart, and to produce both the love of God, and obe- 
dience to his laws : we are " born again, not of cor- 
ruptible seed, but of incorruptible, by the word of 
God." Faith comes by hearing that word, "and by 
the Holy Spirit grafting it inwardly in the heart;" 
and it produces good works, as naturally as a tree does 
its proper fruit. Indeed, the one great duty of a 
Christian, is to live to God: and the chief doctrine 
is, that the just live by faith. It is evident to our 
own reason, that we must believe what Christ has 
taught and done to save us, before we can, in the 
nature of the thing, do what he requires of those who 
would be saved. 

As the heart is renewed by faith, the change of 
course will be more or less visible, according to a 
man's former course of life, and the strength and 
soundness of his faith. Where faith is unsound or 
weak, the fruits will be less perfect, or less abundant. 
We may not in every case, be able to distinguish the 



23 



renewed mind from those which are at enmity with 
God. "Nevertheless/' as our apostle says, "the 
foundation of God standeth sure, having this seal, 
The Lord knoweth them that are his : and (this 
also,) Let every one that nameth the name of Christy 
depart from iniquity." Let us rest on this founda- 
tion: use all diligence in departing from whatever is 
contrary to the doctrine of Christ; and solace ourselves 
with the assurance, that however imperfect be our 
knowledge, God perfectly sees who believe his word, 
and do his will. But whatever degree of perfection 
we may obtain, all boasting is excluded ; to God's 
grace must the praise be ascribed. The Christian is 
not characterised by any consciousness of his own 
goodness, but rather by his sense of sin ; by his 
penitence, humility and love. He does not, like the 
boasting pharisee, thank God that he is not like other 
men; but rather prays in humble hope, "God be 
merciful to me a sinner." 

It is often made an objection to Christianity, and a 
melancholy one it is, that some Christians live no 
better than other men. In regard to some professors^ 
we are compelled to acknowledge that the objection 
is just. But let it still be remembered, that Chris- 
tians do not boast of perfection, nor pretend to be 
wholly free from sin. The apostle in the chapter 
next preceding our text, has set this matter in its 
true light, But if the Christian be not of all men 
the most righteous, he is of all the most penitent. 
What we hope is, not to be perfect and useless, but to 
obtain " that righteousness which is by faith or, 
which is the same thing, to " live a life of faith in 
the Son of God." A good Christian is chiefly dis- 



24 



tinguished by repentance, and faith, and hope, and 
charity. If in this world he becomes perfect in any 
thing, it is in love. He has in his heart the principle 
of holiness, counteracted indeed to a mounful degree 
by indwelling corruption: the flesh lusteth against the 
Spirit: when he would do good, evil is present with 
him. But with his mind he serves God: he loves his 
Saviour, and truly desires in all things to be conformed 
to his righteousness. If through carelessness and frailty 
he falls into sin, his conscience is alive; he repents and 
is more vigilant. What chiefly remains, and is of far 
the greatest importance, is that the natural enmity 
against God in our own heart be subdued; that we 
obtain that renewal of the mind which is most of all 
essential to our hope in Christ. " To be carnally 
minded is death; but to be spiritually minded is life 
and peace." The scriptures teach that " the friend- 
ship of the world, is enmity with God." An inordi- 
nate affection for temporal things is inconsistent with 
the love of God. They who do not love God may fear 
his displeasure: they may desire to appease his wrath; 
to conciliate his favour: they may do many things 
because God commands them, and yet dislike his go- 
vernment; his service may be irksome; his laws a 
painful restraint. Whenever you feel any thing of this 
sort, you may reckon it as the remains of this enmity. 
If you are wholly reconciled to God, if the enmity 
is subdued, you will love his service; you will delight, 
as the psalmist did, in the way of God's command- 
ments. A repugnance to spiritual things, is the sure 
characteristic of a carnal mind. The scriptures 
speak of no neutral ground; no middle state between 
loving God, and being at enmity with him. If we are 



25 



not for him, we are against him : and we gather with 
him, or scatter abroad. When a man lives well, or 
acts according to God's commands, charity will incline 
us to believe that it is from a good motive ; from the 
love of God. But he may do what God commands, 
because he is possessed of honourable sentiments, or 
despises what is vicious. Keep this distinction ever 
in your view : " They that are after the flesh, do 
mind the things of the flesh ; but they that are after 
the Spirit, the things of the Spirit." Here is the 
difference between the carnal and the spiritual mind \ 
the natural man, and the disciple of Christ; the one 
lives to himself, the other to God. From which 
motive do we act? Is the Lord our God, or are his 
enemies our idols? God grant that we may be of those 
"who walk not after the flesh, but after the Spirit, 
and are in Jesus Christ." Amen, 



D 



SERMON II 



THE FAITHFUL, SAYING. 



1 Tim. i. 15. 

This is a faithful saying, and worthy of all acceptation, that 
Christ Jesus came into the world to save sinners; of whom 
I am chief. 

In this busy world are various reports in continual 
circulation. Mankind, impelled either by the desire 
of knowledge or idle curiosity, spend a great part of 
their "time in telling or hearing some new thing." 
But few, however, of these reports, are worth the 
time and pains which they cost, either to tell or to 
hear them. Many things which are confidently 
reported, and men listen to with eager attention, are 
false and totally unfounded. Others are so exagge- 
rated or misrepresented, that they deceive those who 
credit them, and are often injurious to the characters 
of our neighbours. Others still are so trivial and 
unimportant, as to be totally unworthy of any serious 
regard. And of those which are of a more serious 
nature, the greater part are such as do not concern 
ourselves, and in most instances, it would be better 
for us, and for society, if we did not concern ourselves 
with them. But St. Paul tells you, in the text now 



27 



read, that there is a report, which is neither false, 
nor doubtful, nor uninteresting: it is founded in the 
truth of God, and deeply concerns every living soul: 
it is a faithful saying , and worthy of all acceptation. 

This faithful saying is, that Jesus Christ came into 
the world to save sinners. It is a saying which has 
no claim to novelty: it is found throughout the holy 
scriptures; it is the subject of the whole bible; it 
has been very extensively reported for almost two 
thousand years; and now, at this blessed time, it 
is throughout the world proclaimed by thousands, 
and twice ten thousand tongues. But such is its vast 
importance, that it is still " worthy of all men to be 
received;" and by us especially, who are here 
assembled. And I propose, the Lord permitting, to 
speak first, of the nature; and, secondly, of the cha- 
racter of this " faithful saying." 

I. In considering the nature of this report, the 
divine person who is the subject of these good 
tidings, is worthy of our first and particular regard. 
This person is Christ Jesus; a person the most won- 
derful, and to us the most interesting of all beings. 
He is the Eternal Word or Wisdom of the Deity, by 
whom, and for whom all things were made, and are 
still upheld. He took our nature, "was made flesh, 
and dwelt among us." And thus he became Christ, 
or Messiah, anointed of God as our Prophet, Priest, 
and King. And he took the name Jesus, as being 
our Saviour. But by this condescension, his divine 
nature is not, and cannot be degraded. In this cha- 
racter of Christ Jesus, and as our advocate with the 
Father, 4i all power is given unto him in heaven and 



28 



on earth. " And " when he ascended on high," he 
was " glorified with the glory which he had with his 
Father, before the world was." And it is God's 
will, that to this name Jesus, " every knee shall bow 
in heaven and on earth." 

How wonderful then it is, and how should it engage 
our deepest attention, that this person, Christ Jesus, 
came into the world! "Great is the mystery of 
godliness, God manifest in the flesh." He came into 
the world which he had made, and placed himself 
on a level with the most unworthy of his creatures. 
"The word was made flesh, and dwelt among us, 
and we beheld his glory, as the glory of the only 
begotten of the Father, full of grace and truth." 
But "who shall declare his generation?" Who can 
explain the mystery of his holy incarnation? To 
define the nature of God, or comprehend the union 
of human and divine in the person of Christ, is beyond 
the power of human wisdom. We must confess, with 
the apostle, that great is this mystery of godliness. 
But the fact, — this astonishing truth, that " he came 
into the world," is not more astonishing, than it is 
intelligible. " For us men and for our salvation, he, 
(the Son of God,) came down from heaven, and was 
incarnate of the Holy Ghost." That Christ should 
be made of a woman, is no more difficult to be under- 
stood, than that the first Adam should be formed of 
the dust of the earth. Nor is the union of the 
divine and human natures, more mysterious than 
the union between the soul and body in our own 
person. 

The apostle tells us further for what purpose this 
wonderful person, " the Lord from heaven," thus 



29 



demeaned himself to come into this world; to take our 
nature, and become in one person the Lord Jesus 
Christ; it was a purpose the most interesting, the 
most benevolent and astonishing that can be conceived; 
it was to save sinners. No other person ever came 
into this world, nor probably into any world, on such 
an errand. The scriptures teach that "we all have 
sinned;" that there is none who doeth good perfectly; 
no, not one. St. Paul we justly deem one of the best 
of men, but he declares himself to be the chief of sin- 
ners ; to be one who had wickedly transgressed, and 
had the utmost need of a Saviour. And generally the 
best of men have been most sensible of their un wor- 
thiness, and most forward to acknowledge the justice 
of the sentence which " has passed upon all men 
because all have sinned" 

What a wonder then is this, that such a person 
should come into this world, and on such an errand; 
that God should so love the world as to send into it 
his own Son, not to condemn, but to save it; to save 
his enemies who were then in arms against him ; sin- 
ners who were violating his laws, despising his au- 
thority, spurning from them his offered mercy, and 
persecuting the Saviour in his own person even unto 
death! Yes, "God commended his love to us in that, 
even whilst we were yet sinners, Christ died for us." 
His love was measured, not by our merits, but by his 
own goodness. It was because the Lord in his nature 
is merciful, long-suiFering, of great kindness, and re- 
penteth him of the evil, that Christ Jesus came into 
this world to save its sinful inhabitants. Though the 
meanness of our state be so infinitely beneath his dig- 
nity, and its sinfulness so totally unworthy his care, 



30 



yet for us men and to save our souls from sin and death, 
lie came down from heaven; he 66 made himself of no 
reputation, and took upon him the form of a servant, 
and was made in the likeness of men; and being found 
in fashion as a man, he humbled himself, and became 
obedient unto death. " He divests himself of exterior 
majesty? to raise us to glory; he dies that we may live; 
he puts on mortal, to clothe us with immortality; en- 
dures the pains of the cross, to save us from hopeless 
perdition. 

Such and so wonderful, so exceedingly interesting, 
and all concerning, is the nature of this saying which 
is so often repeated in your ears; which was first pro- 
claimed by Jesus Christ in his own person, and soon, 
by his holy apostles, preached and taught throughout 
the earth. It is still proclaimed through many nations, 
and will be still proclaimed, while men have. souls to 
be saved, 66 even to the end of the world." 

II. Such being the nature of this saying, let us next 
attend to its character; which, as given in our text, 
is, that it is faithful and worthy of all acceptation : 
and no man has ever lived, who was more capable of 
forming a right judgment respecting it, or better 
qualified to ascertain, or more sure to give its true 
character, than St. Paul. Its evidences were all before 
him; many of the principal facts on which its truth is 
founded were within his knowledge. He had all the 
talents, and means, and motives, necessary and proper 
for investigating its divine authority; and most fully 
was he convinced: he saw no possible room for doubt: 
be was ready to stake his life upon the truth of it: and 
he does not hesitate most solemnly to assure us, 



31 



First, That <f this is a faithf ul saying.' 5 And cer- 
tainly if it were not so; if it were not authenticated by 
rational and indubitable testimony, it could not with 
propriety be received. God, who equally abounds in 
wisdom and in mercy; who is true no less than holy, does 
not demand of us faith without light, nor zeal without 
knowledge. This most astonishing saying, which, 
through the Lord's merciful goodness, is spread abroad 
in the earth, for the comfort and salvation of mankind, 
comes attested with full and satisfactory evidence of 
its veracity. We do not " follow cunningly devised 
fables, 99 when we declare unto you the word of God. 
You are not called upon to credit the mere word of 
any preacher or apostle or prophet; no, nor of Jesus 
Christ himself: "If I do not (saith he) the works of 
him that sent me, believe me not." He, though 
clothed with all power in heaven and on earth, claims 
not to be accredited as the messenger of God, and the 
Saviour of the world, but as he exhibited the proper 
testimonials of his high office. That he came into this 
world to save sinners; that through the merits of his 
righteousness, and faith in his blood, we have peace 
with God, and eternal life, is a faithful and true report, 
which, with undoubting confidence, may be relied 
upon. The evidence of its truth has been accumulat- 
ing from the foundation of the world. To the oldest 
man, to the very first sinner, was it revealed, that a 
Saviour, 66 made of a woman,'" should in time destroy 
the power of sin. Two thousand years before he came 
into the world did he covenant with Abraham, that 
of his seed particularly should be this Christ Jesus, in 
whom all the families of the earth should be blessed. 
Moses was afterwards raised up to be a wonderful 



32 



type of this Saviour; and by him a ritual law was 
given and ordinances established, which astonishingly 
prefigured the doctrines of Christ, and the efficacy of 
his cross. And by the journeying of the chosen peo- 
ple Israel from Egypt to Canaan, and their trials, re- 
wards and punishments, under the conduct of Moses, 
and by a miraculous Providence, the perils and duties 
and hopes of a Christian life, are most accurately sym- 
bolized and delineated, To him, the same Saviour, bear 
all the prophets witness; their predictions are innu- 
merable, and for eighteen centuries have been in con- 
tinual fulfilment. And what might we not say of " the 
works of his Father" which himself did; and the suc- 
cess of the apostles, whom, under circumstances the 
most discouraging, he sent through the world? There 
is no species of evidence wanting, to authenticate the 
certainty, that Jesus Christ is the Son of God, and 
the Saviour of men. The internal evidence of this 
truth is very extensive, and very convincing. The 
pure nature of Christ's religion, its powerful tendency 
to renew the heart, to reform the life, to exalt the 
moral character of man, to produce all manner of vir- 
tue and good feeling, and the very highest felicity of 
which man, and of which society are capable in this 
present world, the wonderful correspondence which 
the gospel evidently has to all the preceding dispen- 
sations of God's providence, its perfect adaptation to 
the necessities, and to the moral state of mankind, as also 
the manner and the instruments of its promulgation, 
all unite to assure us that " this is a faithful saying." 
God has indeed and most assuredly sent his only be- 
gotten Son into this world, who has put away sin by 
the sacrifice of himself. It is the Lord's doing, and 



33 



of course it is marvellous in our eyes; and it is also 
true and steadfast. Heaven and earth may pass away, 
but this saying shall not pass away. 

And if it be a faithful saying; if the Lord be thus 
merciful, and 66 has done such great things for us," 
and for our salvation, what the apostle further declares 
of its character, cannot be questioned; That it is 
worthy of all acceptation, or as we have it rendered 
in our communion service, " worthy of all men to 
be received." It is worthy, very worthy to be 
received, by all men who desire to be happy 
themselves, or to see others happy; for the many 
and great blessings and comforts which it confers 
upon men, and upon society in this present world. 
The gospel brings with it, as an angel from heaven 
declared, (i peace on earth, and good will towards 
men." If this saying were indeed by all men 
received; if all people living, were in faith and 
practice truly Christians, the lost image of God in 
the soul of man would be restored, and this earth 
again be a paradise. Far the greater part of the 
pains and sorrows and other miseries of this life, 
would be banished from the world, and the fabulous 
accounts of a golden age would be realized. Indeed, 
it is one of the most remarkable properties of the 
gospel, and one of the most convincing proofs that it 
is of God, that by all men it can be received; that 
it is adapted to every state of human society, and to 
the case of every individual. Its simple truths and 
saving doctrines, can easily descend to the under- 
standings, and sanctify the hearts of the lowest grades 
of the human race; and not only will they reach, but 
very much refine and exalt the highest. They who 

E 



34 



are well acquainted with Christianity, must perceive 
that it is calculated to suit and to produce a higher, 
more refined, and perfect state of society than this 
world, since the fall of man, has ever seen. And 
this I doubt not, is to be its ultimate tendency. The 
words of Christ, that his kingdom is like a little 
leaven operating in a large mass of meal, till the whole 
is fermented, shall yet be fulfilled. Not only from 
the scriptures, but from the present state and appear- 
ance of the world, we may well believe that the 
gospel of Christ is to be made the instrument of 
civilizing the whole earth, and uniting all its nations 
and languages in commerce and religion, as one great 
family. Then, we may believe, will (i pure and 
undefiled religion** be better understood, and better 
practised, and mankind will far more generally be 
convinced, that it is worthy of all acceptation. And 
this improved, and generally diffused state of know- 
ledge and liberty, of morals and religion, will probably 
be the true millennium. 

But that which, far above every other consideration, 
renders this saying worthy of all men to be received, 
is its power to save the soul with an everlasting 
salvation; it will prepare us to be members of a 
family: of a society far more numerous than all the 
inhabitants of this earth, and infinitely more perfect 
and happy than any state which we can hope to 
attain in this present life. In this view, who is not 
deeply interested in these good tidings? Who is there 
not included under the appellation of sinners? Have 
you not violated the laws of God? Are you prepared 
in your own merits, and by your own strength, to 
stand before his judgment? Can w T e save ourselves, 



35 



or is there any other name but Christ's given under 
heaven, whereby we can be saved ? Shut your 
bible, and what then can you see in the whole frame 
of nature to satisfy the cravings of your immortal 
soul? What assurance can you find of a blessed im- 
mortality? What comfort or consolation to support 
you in the trials of life? No: well may you say with 
Peter, "To whom else shall we go? thou hast the 
words of eternal life." Certainly this is a saying 
worthy of you and of all men to be received. There 
is no other Saviour oifered; there is no hope for the 
pardon of sin, but through the merits of his cross; 
there is no life or immortality brought to light, but 
through his gospel. There is no other saying worthy 
to be compared with this, that Christ Jesus came into 
the world to save sinners. And how shall they who 
neglect so great salvation, escape the righteous judg- 
ment of God? 

Permit me, by way of improvement, to apply this 
subject to three descriptions of sinners. And first, 
to those who deliberately live in wicked courses. 
You certainly, (should such unhappily be the case of 
any here present,) you must acknowledge yourselves 
to be sinners; you certainly are included in the 
apostle's description of those whom Christ Jesus came 
into the world to save. We are told that the righteous 
are scarcely saved; where then shall the ungodly and 
the sinner appear? To you, surely, this report must 
be of infinite importance. You cannot possibly hope 
to be justified by your works, nor expect that, without 
a Saviour, a righteous God will acquit you in the day 
of judgment. And you have very great encourage- 
ment; you have the word, not only of apostles, but 



36 



of Christ himself, that he came, not to call the 
righteous, but sinners to repentance. You then, of 
of all men, will not question the importance of this 
report. Though you have heard it, perhaps, a hun- 
dred times before, it is not the less interesting and 
worthy of your acceptation. On the contrary, it is 
daily becoming more important, because the day of 
grace is continually wasting away. Every fleeting 
hour shortens the time allowed for your receiving 
this report, and making your peace with God. The 
time is drawing near and still nearer, when you will 
leave this state of trial. And also, should you con- 
sider, that by rejecting the counsel of God, and 
despising his offered mercies, your sins are aggra- 
vated, and your condemnation is more to be feared. 

And let no sinner despair of mercy, do not fear 
that one so wicked as yourself, cannot be pardoned 
and blessed. St. Paul tells you, 66 Christ came to 
save sinners of whom I am chief." Though he was 
one of the most wicked, one who was most unworthy 
of such mercy, yet even he obtained it. Sin in him 
abounded, but grace did much more abound. The 
Lord is mighty to forgive ; he is rich in mercy ; 
though your sins be as scarlet, by repentance and 
faith, they shall become white as snow. He whose 
merciful goodness so bountifully provides for your 
temporal sustenance, does not neglect your spiritual 
nature. 66 He that spared not his own Son, but 
delivered him up for us all, how shall he not with 
him also freely give us all things ?" He who while 
suffering on the cross, prayed for his blaspheming 
persecutors, and took a penitent thief with him to 
paradise, will still save those who look to him for 



37 



salvation. "To the Lord our God belong mercies 
and forgiveness, though we have rebelled against him." 

2. But there are other sinners who are compara- 
tively called good men; and who, for that reason, are 
in danger of trusting in themselves, that they are 
righteous; men who avoid scandalous vices, and live 
what we call good moral lives. To such, we say this 
report is worthy of your acceptation. u If you say 
you have no sin, you deceive yourselves, and the 
truth is not in you." For you a Saviour is no less 
necessary, that you may be accepted of God, and 
blessed in heaven, than for the most atrocious sinner. 
If you are saved, it can only be through the same 
Lord Jesus Christ. Divine wisdom has appointed his 
sacrifice and mediation, as the only door, by which 
men can enter the kingdom of heaven. Though 
(like the pharisee, who blessed God that he was not 
as other men,) you have happily avoided scandalous 
vices, and more heinous sins, are not you guilty 
before him, in whose sight the heavens are impure? 
Do you indeed love God with all your heart and soul, 
and your neighbour as yourself? The vilest sinner 
who smites upon his breast, and calls for mercy, will 
be justified, rather than the moralist, who justifies 
himself. Publicans and harlots will enter the kingdom 
of heaven, before those who trust in themselves that 
they are righteous. 

3. Christians also are to consider themselves as 
sinners, though through faith in Christ, they are 
delivered from the condemnation, and through the 
sanctification of the Spirit, they are, in some happy 
degree, preserved from the dominion of sin. St. 
Paul, who was the best of Christians, was among the 



38 



chief of sinners. We do not tell you who are Chris- 
tians; that this report is worthy of all men to be 
received; you know it to be a faithful saying, you are 
sensible of its inestimable worth. I need not tell you 
of the joy and comfort of that which is already your 
best consolation. But it is commended to your further 
notice and attention. It has still new glories to reveal, 
new comforts to unfold, new T joys to impart, of which 
your knowledge and experience are yet imperfect. 
It is a treasure unfailing of things new and old. 
You should read, mark, learn, and inwardly more 
and more digest them, till you are "able to compre- 
hend with all saints, what is the breadth, and length, 
and depth, and height, and to know the love of 
Christ, which passeth knowledge, that you may be 
filled with all the fulness of God." And " unto 
him who is able to do exceeding abundantly above 
all that we are able to ask or think, according to the 
power that worketh in us, unto him be glory by 
Christ Jesus throughout all ages, world without end." 



SERMON III. 



CHRIST THE TRUE SACRIFICE. 



Heb. x. 8—10. 

Above, when he said, Sacrifice, and offering, and burnt-offerings, 
and offering for sin, thou wouldest not, neither hadst pleasure 
therein; (which are offered by the law;) Then said he, Lo, 
I come to do thy will, O God. He taketh away the first, 
that he may establish the second. By the which ivill we are 
sanctified, through the offering of the body of Jesus Christ 
once for all. 

This is one of those passages of the holy scriptures, 
which are of such comparative excellence, as makes 
them suitable to be selected for the subjects of sermons. 
The Christian should never forget that " the law is 
our schoolmaster to bring us to Christ." The unbe- 
lieving world will view the institutions of Moses, and 
the various ordinances of the Jewish law, as splendid, 
but unmeaning institutions, without reason, and 
without utility. And not unbelievers only, but 
Christians incline too much to view them as a dead 
letter, which, being now fulfilled, is less worthy of 
our attention. Some Christians, to support their 
favourite systems, find it convenient to degrade the 
laws of Moses, and say what our 7th article condemns, 



40 



" that the old fathers did look only for transitory 
promises;" that the old dispensation had respect to 
temporal things only. Such a notion is very erro- 
neous. Though we are no longer under a school- 
master, we are bound still to profit by his instructions. 
They who come to Christ, will come most surely in 
the way in which God would conduct them. Christ 
came into this world, as himself tells us, not to destroy 
the law and the prophets, but to fulfil them. And 
we who preach his gospel, are authorized to "say 
none other things than those which the prophets and 
Moses did say should come:"' and to what they testify 
of him, does Christ send us for a knowledge of his 
true character. He plans his doctrine on that foun- 
dation which God had laid: " Search the scriptures, 
they testify of me." Indeed, throughout the New- 
Testament, we are continually sent back to the Old, 
for a knowledge of Christ and his religion. The old 
scriptures are the inexhaustible mine containing the 
true gold: in the New Testament we are taught how 
to dig the ore and to refine it. The gospel is con- 
stantly sending us back to that schoolmaster, that we 
may with true knowledge come to Christ. 

In the text now chosen, is a remarkable example. 
What is written in the 40th Psalm, you are here 
taught, has regard to Jesus Christ; that all the sacri- 
fices and other offerings under the law, God would 
not accept: they were insufficient to make expiation 
for sin. Then it was, or because no other offering 
could suffice, that the Son of God offered himself as a 
Mediator. By taking a human body, he did God's 
will; he fulfilled all righteousness, and made an atone- 
ment which was accepted. 



41 



This text taken in its connection, teaches the grand 
fundamental doctrine of our religion, that Christ is 
the true sacrifice. And what I now propose, the 
Lord permitting, to say upon it, may conveniently be 
arranged under three distinct heads; showing, First, 
That sacrifice was necessary to put away sin: Secondly, 
That God would accept no other than that of Christ: 
And, thirdly, That to him, all the sacrifices under the 
law had regard. It is a subject you will readily see 
commended to your attentive consideration, not by its 
novelty, but by its importance. As some articles of 
food are deemed necessaries of life, and are always 
required; so some doctrines are essential to religion, 
and must be often discoursed on, and always kept in 
view; and none can possibly be more essential than 
this under present consideration. 

I. This first point proposed, that sacrifice was 
necessary to put away sin, is clearly and fully taught 
throughout the bible. It is not necessary to the 
purpose of this discourse, that I should cite the 
passages of the scriptures which confirm it : you 
know that there are many more such, than one sermon 
would contain. But, as we might expect, the grand 
adversary has set himself to oppose this doctrine, and 
human reason has been raised in arms against it. The 
right use of our reason would teach us, that if the 
bible be God's word, it is folly in us to pretend to 
be wiser than God, or to attempt, by forced con- 
struction, to make the scriptures say what we suppose 
ought to be their meaning. And we might expect 
too, that common sense would teach every man of 
common understanding, that if we owe a debt to 

F 



42 



divine justice, and have nothing to pay, except 
another will pay it for us, we must suffer the penalty. 
But whatever men may think of reason or of scrip- 
ture, facts at least are unyielding, and no ingenuity 
of man can explain them away. And no fact is more 
remarkable or undeniable, none more worthy the 
attention of mankind, than that, before the death of 
Jesus Christ, bloody sacrifice, or the slaying and 
offering of innocent beasts for the sins of men, were 
almost universal in all ages and countries of the world. 
Now reason and the high importance of the question, 
require that this fact be accounted for. There is no 
effect without a cause. How came it that mankind 
should entertain the hope, or idea, that the blood of 
beasts should atone for their transgressions ; that the 
death of the innocent should give life to the guilty ; 
that by the shedding of blood, sinners should obtain 
remission? If this had been the opinion, or the 
practice of a few individuals only, or of but one or 
two nations, we might have reckoned it among the 
unaccountable singularities which sometimes appear 
in the world. But this practice was universal, and 
it extends back to the remotest antiquity. It was 
not the effect of ignorance or barbarism; it was most 
practised where learning flourished. Those nations 
which had most advanced in science and the liberal 
arts, offered the most abundant sacrifices, and seemed 
most to rely upon them. And what reason are we to 
assign for this well known fact? There are but two 
reasons that can be given. One is, that the common 
sense, or reason of mankind, has directed them to 
this mode of appeasing the wrath of heaven, of ex- 
piating sin, and becoming reconciled to God. But if 



43 



this be the true cause, then the necessity of sacrifice 
is a reasonable doctrine; it is what the .author of our 
being has implanted in our breasts; it is a part of 
natural religion. And of course, to reason against 
it, would be an abuse of reason; it would be opposing 
a dictate of our common sense. 

But perhaps some, and I doubt not but many will 
be ready to say, that this is not the true cause; that 
it is unreasonable to suppose, that the blood of 
beasts can make expiation for sin; that God will not 
accept our killing his creatures, to whom he has 
given life, as an atonement for our transgressions. 
His language is, " I will take no bullock out of thine 
house, nor he goat out of thy fold, for all the beasts 
of the forest are mine, and so are the cattle upon a 
thousand hills. Thinkest thou that I will eat bulls' 
flesh, and drink the blood of goats ?" 

But if reason has not taught men the efficacy of 
sacrifice, it must have been taught by revelation. 
We must, to be reasonable, admit that God has at 
some time, and in some way made known, that the 
sins of men may be put away by sacrifice. And 
with the Christian, there can, I think, be no doubt 
that this is the truth. Many parts of the religion 
which the heathen practised, were a corruption of 
what was at first truth. As it was conveyed by tra- 
dition, from one generation to another, " through the 
corruption that was in them," they departed more 
and more from the right way. We have good reason 
to believe that God taught Adam to offer sacrifice, 
which his children we are told did. " Cain brought 
the fruit of the ground, an offering unto the Lord, 
and Abel brought the firstlings of his flock. The 



44 



Lord had respect to Abel and to his offering:" the 
shedding of blood was accepted. The tradition of 
this revelation descended to all the posterity of Adam, 
which very easily accounts for the universality of 
sacrifice. 

Thus, if you consider only the fact; that sacrifice 
was so universal in the world; it is a strong and very 
striking proof, that it is necessary to put away sin. 
But, when in addition to this, four other facts are 
taken into consideration: First, That the institution 
of sacrifices was the principal and most essential part 
of the Jewish religion, as recorded in the bible : 
Secondly, That those sacrifices under the law were 
so ordered, as to be wonderfully prophetical of the 
death of Jesus Christ, and his offering for the sins of 
men: When you consider, thirdly, That Jesus Christ 
did actually give himself to suffer and die upon the 
cross expressly for the sins of men, and in fulfilment 
of what the scriptures had predicted of his sufferings: 
And, fourthly, (which is not the least wonderful,) That 
since the death of Christ, other sacrifices, which 
before were so common and universal, have declined, 
and almost ceased from the earth; bringing, I say, all 
these facts into one view, they amount to a moral de- 
monstration, not only that sacrifice is necessary, 
but also, that all other sacrifice has respect to Jesus 
Christ. 

II. And this will conduct us to our second general 
head, which is, that God will accept no other sacrifice 
than that of his Son. This is shown in the 40th 
Psalm, to which our text has reference. David 
begins it with the mention of God's mercy vouch- 



45 



safed, and expresses a hope that " many shall see it 
and fear, and shall put their trust in the Lord." A 
blessing is also pronounced upon those who put their 
trust in God. He is praised for his wonderful works, 
and general goodness to mankind, which exceed all 
that human language can express: "If I would de- 
clare and speak of them, they are more than can he 
numbered." This naturally leads the psalmist to 
that superlative instance of God's goodness, which 
infinitely exceeds all that we can speak or think of, 
and which the inspired prophets appear to have ever 
in their view, the redemption of mankind. David 
is so elated with the subject, that he immediately dis- 
continues all reference to his own private concerns, 
and speaks in the person of Christ, or rather Christ 
speaks by him, in words addressed to his heavenly 
Father: " Sacrifice and offering thou didst not de- 
sire;" they cannot atone for the sins of men; " but 
mine ears hast thou opened." These last words have 
reference to an institution of the law. If an Israelite 
had a servant of his own nation, or kindred, he was 
forbid to keep him in subjection more than six years. 
Yet, if at the expiration of that time, the servant 
freely chose to continue in that state of servitude, his 
master was to take an awl < { and thrust it through his 
ear unto the door," which was a token before the 
judge that he voluntarily engaged to be a servant for 
life. Hence, to open or bore the ear, became a pro- 
verbial expression of voluntary servitude. " Mine 
ears hast thou opened," means, thou hast accepted 
me as thy servant, and received me into thy family. 
The Saviour continues: "Burnt offering, and sin 
offering, hast thou not required." They are unavail- 



46 



ing, and it is thy will, Father, that they should be 
discontinued, that, at the appointed time, all such 
sacrifice should cease. "Then, said I, lo I come." 
A human body hast thou given me for this purpose; 
I will take of the seed of Abraham; I will be born as 
an infant, and I will become a sacrifice for sin; I will 
be slain the innocent for the guilty; on me be laid the 
iniquity of the whole race. "In the volume of the 
book it is written of me." In the holy scriptures it 
is every where prophesied that I should appear in 
human nature, and put away sin by the sacrifice of 
myself. 

In the 10th chapter to the Hebrews, where the 
apostle is proving this very point, that no sacrifice 
but that of Christ, can put away sin, he proves it by 
this same passage from the 40th Psalm. " The law 
(he says,) having a shadow (only) of good things to 
come, and not the very image (or reality) of the 
things, can never, with those sacrifices which they 
offered year by year continually, make the comers 
thereunto perfect; for then, (if they could put away 
sin,) would they not have ceased to be offered?" If 
they were effectual, there would be no need of re- 
peating them. " But (as they are not so,) in those 
sacrifices there is a remembrance again made of sins 
every year. For it is not possible that the blood of 
bulls and goats should take away sins. Wherefore, 
when he (that is Christ,) cometh into the world, he 
saith, (by the mouth of David, as we have seen in the 
40th Psalm,) " Sacrifice, and offering thou wouldest 
not, but a body hast thou given me;" or as the psalmist 
expresses it, " Mine ears hast thou opened," The 
apostle varies the expression, that the sense may be 



47 



better understood. A body was given the Saviour, 
fitted for the purpose of his being the great healing 
sacrifice; and that body was nailed to the cross, as 
under the law the servant was nailed to the door. 
The Saviour was thus accepted as God's servant to 
do his will, as the substitute for sinners. The apostle 
continues his quotation: "In burnt offerings and 
sacrifices for sin thou hast no pleasure. Then said 
I, lo I come; in the volume of the book it is written 
of me, to do thy will, O God." And thus does St. 
Paul, in the words of our text, comment on the 
passage: " Above, when he said, Sacrifice, and 
offering and burnt-offering, and offering for sin thou 
wouldest not, neither hadst pleasure therein; (which 
were offered by the law,) then he (the Saviour,) said, 
lo I come to do thy will, God. He (that is God,) 
taketh away the first;" abolishes the Jewish sacrifices, 
"that he may establish the second;" that he may 
constitute his only begotten Son as the true and 
sufficient sacrifice, as "the Lamb of God which 
taketh away the sins of the world." " By the which 
will we are sanctified;" we are accounted a holy 
people, and accepted as righteous, by God's mercy 
in Christ, 66 through the offering of the body of Jesus 
Christ, (that body which for the purpose was given 
him,) once for all." Thus does the apostle prove 
from the 40th Psalm, that no sacrifice, but that of 
Jesus Christ, can take away sin. 

III. We shall find it profitable to attend to what 
was mentioned as our third head. That to Christ 
all the various sacrifices under the law, had regard. 
These are briefly mentioned in the passage which the 



48 



apostle quotes from the psalmist. That which is 
here called offering, or as it is better rendered in our 
old translation^ meat offering, was 66 not a sacrifice 
of any animal; but an oblation consisting of flour, 
oil, frankincense and salt." The Jewish sacrifices, 
or offerings of animals, are included under three 
heads, or kinds, sacrifice, burnt-offering, and sin- 
offering. On some solemn occasions they were all 
offered in the following order: first was presented the 
offering for sin. He who offered it, laid his hand 
upon the victim, which was then slain beside the 
altar, and the fat was burnt upon it; but the body 
" was burnt without the camp/' being considered 
impure and defiled, by the sins which it bore. 

" Next the worshippers brought their burnt-offer- 
ing, as they had done the other, laying their hands 
upon its head, and presenting it to God. The blood 
was sprinkled upon the altar, and all the flesh was 
consumed upon it. No part of it was eaten by any 
one. It was an offering made by fire, of a sweet 
savour unto God. Of this kind were the two lambs, 
which were daily offered for a morning and evening 
sacrifice. Such, probably, were the sacrifices offered 
by the patriarchs. Such a one, Abraham was com- 
manded, and for three days expected to make of his 
son Isaac, from which fate he was delivered by an 
angel, and a ram was provided for a burnt-offering 
in his stead. 

"The third class were called peace-offerings, of 
which a part was first given to the altar; a part to 
those who ministered, and the rest belonged to the 
worshippers. 



49 



« On first approaching with their offerings for 
sin, they appeared as sinful creatures, at enmity with 
God; yet repenting, acknowledging themselves de- 
serving of punishment, and submitting by substitution 
to its infliction. 

"The burnt- offering, which came next, was a 
tribute to their heavenly King; an acknowledgment 
of their allegiance, a renewal of their loyalty, which 
was supposed to restore them to the state of faithful 
subjects, under God's government and protection. 

" Lastly, having presented their sacrifice of peace- 
offerings, they became, as it were, the friends of God, 
and members of his family; feasting of the same meat, 
and guests at one common table with the priests 
who offered, and with the Lord whom they ador- 
ed. In the scriptures before us, we are taught 
that all these various sacrifices were accomplished, 
they were realized and fulfilled in the one sacrifice of 
Jesus Christ. Other sacrifice, and burnt-offerings 
and offering for sin, God would not accept, but 
merely as symbols of him, who supplied them all; 
who, e( having made one sacrifice for sin, for ever 
sat down at the right hand of God." For 

First, he is our offering for sin. "Whilst we 
were yet sinners, he died for us." " All we as sheep 
have gone astray; and the Lord hath laid upon him 
the iniquity of us all. He was wounded for our 
transgressions; he was bruised for our iniquities; the 
chastisement of our peace was upon him, and with 
his stripes we are healed." The penitent believer 
humbly acknowledges his sins, and he sees the penalty 

* Ogrlen. 
G 



50 



of them fall upon his Saviour. Christ is most fre- 
quently represented as our sin-offering; as suffering 
for our guilt, because this is the foundation of the 
others, of all we have or hope for. In this espe- 
cially did "God commend his love to us." "The 
bodies of those beasts/' says the apostle, "whose blood 
is brought into the sanctuary by the high priest, are 
burnt without the camp. Wherefore Jesus also, that 
he might sanctify the people with his own blood, 
Buffered without the gate;" that is, on Mount Cal- 
vary, which was not included within the walls of 
Jerusalem. Thus does every part harmonize. 

Christ is no less truly our " burnt- offering" or 
sacrifice of « a sweet smelling savour." He is " the 
Lord our righteousness." The shedding of his blood 
has not only shielded us from punishment, but brought 
us, who were afar off, near to God. " Through him 
we have access unto the Father." Yes, we who 
were " aliens from the commonwealth of Israel, and 
strangers from the covenant of promise, having no 
hope, and without God in the world, are made nigh 
by the blood of Christ;" we are accepted in the be- 
loved; our hearts are renewed and sanctified; we are 
created again unto good works. 

And thus he regularly becomes also our peace- 
offering; for " he is our peace who hath made Jew and 
Gentile one," " that he might reconcile both unto 
God, in one body by the cross." Through Christ, 
though unworthy to be servants, we are received as 
children, joint heirs with Christ, and may with him 
call God "our Father." We have " the peace of 
God which passeth understanding;" we can partake 
at the altar, sit at the Lord's table, and commune 



51 



with his saints. We can eat of that Lamb which 
was slain for the sins of men, from the foundation of 
the world. His own words are, u Take, eat, this is 
my body which was given for you." He likewise 
said, 66 This cup is my blood of the New Testament, 
which is shed for you; drink it in remembrance of 
me." " By one offering he hath perfected for ever 
them that are sanctified." For "who can lay any 
thing to the charge of God's elect;" and who, or what 
can separate us from the love of Christ? His dying 
bequest is, " Peace I leave with you ; my peace I 
give unto you, not as the world giveth, give I unto 
you." And thus do we see, that by his u one sa- 
crifice for sins," he is made for us righteousness, and 
sanctification, and redemption; he is our sin-offering, 
our burnt -offering, ond our peace-offering. He has 
borne our sins; he has reconciled us to God, and 
" has blessed us with all spiritual blessings in heavenly 
places." We are pardoned; we are justified, and 
we enjoy all the hopes, and comforts, and privileges 
of righteous men; we are restored to the full liberty 
of God's children; we may have communion with 
saints, with Christ, and with God. By this " one 
sacrifice of himself once offered," " all things are 
yours; whether Paul, or Apollos, or Cephas, or the 
world, or life, or death, or things present, or things 
to come; all are yours, and ye are Christ's, and Christ 
is God's." 

What manner of men then ought we to be? What 
doth the Lord require of us, that we may be par- 
takers of these immense benefits and make a suitable 
return for his goodness? We are required to take the 
cup of salvation so mercifully presented to us; to have 



52 



repentance towards God, and faith towards the Lord 
Jesus Christ. We must believe that this same Jesus, 
whom wicked men crucified, is both Lord and Christ; 
he is both priest and sacrifice; he is " the way, and 
the truth, and the life." In vain should we come 
before the Lord in our own strength, or our own 
righteousness. In vain should we come before him 
with burnt-offerings, or calves of a year old. The 
Lord will not be pleased with thousands of rams, or 
with ten thousands of rivers of oil. Should you give 
your first-born for your transgressions, the fruit of 
your body for the sin of your soul, it would not make 
atonement for your transgression, nor wash away your 
sin. The Lord has shown you what is truly good; 
he has accepted on your behalf a meritorious sacrifice; 
and of you he requires, that you do justly, love mercy, 
and walk humbly with God. If Christ is your sin- 
offering, take heed that you do not, by sinning, cru- 
cify him afresh. Detest what is unrighteous; bring 
forth fruits meet for repentance; do justly, or in his 
own words, do to others as you would have them do 
to you. 

If Christ be your burnt -offering, if he be a sacrifice 
of a sweet smelling savour, fulfilling all righteousness 
on your behalf, and if through him you are restored 
to God's favour, surely you will love mercy; to do 
good and to communicate you will not forget, nor 
will you be weary in well doing. This is a sacrifice 
with which God is well pleased, provided, as you are 
taught, that it is all burnt upon the altar. Those 
religious works, which in the scriptures are called 
good, are those which are wrought through faith; 
which are done, not- from worldly views, but to 



53 



honour God. Let your alms and all your deeds of 
mercy, be lent unto the Lord, by which you may 
"lay up for yourself a good foundation against the 
time to come, that you may lay hold on eternal life." 
And is Christ also our peace-offering? " Are we now 
brought near to God?" And to effect it, did he shed 
his own blood upon the cross? Then let our songs be 
exalted with praise and adoration of God, for this 
most affecting "assurance of his favour and goodness 
towards us, and that we are indeed members incorpo- 
rate in the mystical body of his Son, which is the 
blessed company of all faithful people." If he who 
was in the form of God, left his celestial throne, and 
made himself of no reputation, taking not the nature 
of angels, but the seed of Abraham, and suffering for 
us men and for our salvation, a painful, shameful death, 
shall we not walk humbly with God? Daily, and 
most devoutly upon our knees, let us beseech him to 
pardon our sins; to sanctify our hearts, and guide our 
steps in his righteous ways. Let us adore him for 
his manifold gifts of grace, and for the whole work 
of redemption, and chiefly for the peace we have 
through Jesus Christ. With humble and thankful 
submission faithfully endeavour in all things to obey 
his laws, and live to his glory. Learn of Him who 
is lowly and meek; take his yoke upon^ you, and be 
duly grateful, that his yoke is easy, and his burden 
light. 

And to Him who bled upon the cross, to save our 
souls; to the Father of mercies, and the God of all 
comfort, be rendered obedience and eternal praise. 
Amen. 



SERMON IT, 



THE CAUSE AND CONDEMNATION OF UNBELIEF. 



John iii. 19. 

This is the condemnation, that light is come into the world, 
and men loved darkness rather than light, because their deeds 
are evil. 

Nothing is more obvious than the fact which an 
apostle mentions, that " all have not faith;" that of 
those who hear the gospel of Jesus Christ, many do 
not believe or receive it. But respecting the cause 
of this unbelief, there are various opinions. Some 
ascribe it to a deficiency in the evidence of revealed 
truth, others to some defect in the discernment of men. 
And others still there are who would cut the knot 
which they cannot untie, declaring that the gospel is 
hid from some by the sovereign will and decree of 
God; that he never intended, nor is it his purpose 
" that all should come to the knowledge of the truth." 
Our blessed Saviour has been pleased to assign a cause 
of unbelief, which, however it may differ from the 
opinions of men, will be found, on due inquiry, to be 
in most cases the true reason; "Men love darkness 
rather than light, because their deeds are evil" 



55 



This very important declaration is found in his 
memorable discourse with Nicodemus. Having shown 
that " ruler of the Jews," the nature and necessity 
of a new birth, he w T as pleased also to instruct him 
in what are eminently " heavenly things;" the great 
evangelical doctrines of salvation and eternal life 
through faith in the Son of God. " As Moses lifted 
up the serpent in the wilderness/' to heal the 
wounded Israelites, "even so," he says, "must the 
Son of man be lifted up," for the healing of the nations. 
"For God so loved the world that he gave his only 
begotten Son, that whosoever believeth in him should 
not perish, but have everlasting life." And " greater 
love than this," we may well believe, never was, or 
can be revealed to men or angels. " He that be- 
lieveth on him is not condemned." Ey thus looking 
with the eye of faith, to this divine Saviour raised 
upon the cross, the sinner shall be healed of his spi- 
ritual maladies. "But he that believeth not is con- 
demned already;" he is in a state of condemnation, 
because in a state of sin; as the wounded Israelite, 
who refused to look at the brazen serpent, was already 
poisoned and perishing. Rejecting God's offered 
mercy is still more offensive than violating his laws; 
his sin who does it, becomes exceeding sinful; " be- 
cause," as our Lord continues, "he hath not believed 
in the name of the only begotten Son of God;" he is 
guilty of despising the most gracious offers of eternal 
life. Justly, therefore, is it said, " This is the con- 
demnation, that light is come into the world, and 
men loved darkness rather than light, because their 
deeds are evil." 



56 



In this text are included four propositions, all 
of them highly interesting and important. The 
first is, " That light is come into the world" 
The second, That 66 men loved darkness rather than 
light." He then, thirdly, gives the reason of this 
strange preference; " Because their deeds are evil" 
And fourthly, declares the guilt of it; " This is the 
condemnation " 

I. The first of these positions, that light is come 
into the world; that since, if not in consequence of 
the advent of Christ and the preaching of his gospel, 
mankind have more and better knowledge of religious 
things, none we might suppose will pretend to deny. 
Our Lord evidently speaks of spiritual light; of the 
knowledge of God, and life eternal. Different people 
may ascribe it to various causes, and human pride 
will of course arrogate the glory to itself; but the 
fact is evident, that the gospel of Jesus Christ has in 
a wonderful degree brought light into the world. 
When this Sun of Righteousness rose upon the world, 
mankind were sitting in darkness and the shadow of 
death; the earth was overspread with idolatry, gross 
superstition, and absurd and impious doctrines. Moral 
virtue was taught by a few philosophers, but was 
little understood, and less practised by the people. 
Of the divine Being and a future state, they had 
no correct ideas, nor adequate conceptions. Even 
the few wise men of the Pagan world, who professed 
to "know God, glorified him not as God, neither 
were thankful, but became vain in their imaginations, 
and their foolish heart was darkened. Professing to 



57 



be wise, they (even the philosophers,) became fools, 
and changed the glory of the incorruptible God into 
an image made like to corruptible man, and to birds, 
and fourfooted beasts, and creeping things. " The 
belief of a future state was very obscure, and little 
understood by the common people, and was rendered 
more doubtful by the disputations of the learned. 
Then it was, when, in the language of Isaiah, " dark- 
ness covered the earth and gross darkness the people," 
that the Lord rose upon the earth and " brought 
life and immortality to light." He made known the 
true state and character of fallen man, and the only 
way of salvation ; and in his gospel, the holiness 
and providence, and all the perfections of God, are 
clearly taught and shown. It cannot be necessary to 
dwell on this point; no one, we may well believe, 
who compares the present state of religious know- 
ledge with w T hat it was before Christ appeared on 
earth, will hesitate to acknowledge, that light has 
come into the world. In Christian countries religious 
knowledge is not confined to any class of people, but 
diffused throughout every grade; and Christians ge- 
nerally have a better understanding of the spiritual 
state of man, the moral attributes of God, and the 
duty we owe him, than had the wisest sages of the 
Pagan world. The Saviour of the world gives the 
information which the world needs, and which the 
reason of man could never find; he solves many diffi- 
culties which before he taught, were inexplicable, 
and he places beyond all doubt or uncertainty, the 
srreat Question of a future state. 

O J. 

H 



58 



II. But can it be also true, which our Lord here 
further declares, that men loved darkness rather than 
light? Does not this seem to contradict our general 
experience and what we know to be the fact? Man- 
kind are very inquisitive, and have an insatiable 
thirst after knowledge. Schools, and colleges, and 
seminaries of learning, fill the civilized world. Books 
and other writings are published in such numbers, 
that the world can scarce contain them. Curiosity 
pries into the deepest arcana of nature, and no way 
to science is left unexplored. What was said of the 
Athenians is generally true of all men, they are con- 
tinually seeking after some new thing. Can it then 
be truly said, that u men love darkness rather than 
light?" This is said from the lips of truth itself; 
but it is said of spiritual knowledge ; of the light 
which will make men wise unto salvation. The chil- 
dren of this world are wise in their generation, and 
they diligently seek after worldly wisdom; but with 
all their seeking, " one thing is needful." There is 
a natural and almost universal disinclination to hear 
and receive religious truths. Very many of the things 
most eagerly sought for, are empty, trivial, and vain. 
Senseless parade and idle conversation, without in- 
struction or use; books of fictitious tales and fantastic 
descriptions, which, far from enlightening, tend rather 
to darken the mind, and the more we read them, the 
less we know; various kinds of pleasures and amuse- 
ments, worse than unprofitable, are among the things 
most captivating to the mind. But we see nothing 
of the like general eagerness to obtain religious know- 
ledge and the wisdom which is from above. Though 
this is infinitely more important, it is attended to with 



59 



reluctance by a great, I fear we must say, by much 
the greater part of mankind. They to whom a 
sermon, or a chapter of the bible, would be an 
irksome, heavy task, rejoice to spend their days and 
nights in reading and hearing things which are of 
very little, if of any use, and which tend to darken 
the light which is within them. 

But we need not dwell on this greater love of things 
of less importance; we need not insist on the num- 
berless objects of worldly pursuit which unnecessarily 
supersede religious researches, and are almost sure 
to blind the eyes of men, or divert their attention at 
least from religious truth: there are cases of those 
who directly oppose the gospel, enough and more 
than enough, to verify this declaration, tbat men love 
darkness rather than light. For, consider only what 
frivolous and endless objections are continually raised 
and urged against this light which has come into the 
world; what perplexing difficulties are artfully pro- 
posed; what contempt and ridicule are daily cast 
upon the holy scriptures, and the awful truths which 
they contain! Can any one doubt that there is in the 
natural heart the seeds of enmity against the things 
which are of God? Nothing is more evident, than 
that the religion of Jesus Christ is positively offensive 
to mankind. We have seen, none indeed can be 
ignorant that light has come into the world. Let 
men boast as they will, of the light of nature and the 
powers of human reason, it is as evident as light itself, 
that there is no pure and certain religious knowledge in 
the world, but that which shines from the scriptures 
of divine revelation. Many there are, who, to exalt 
their reason against its adorable author, would first 



60 



plunder the bible of what suits their purpose, and 
then burn the book to conceal the theft. They would 
rob God ? s altar to decorate the idols set up against 
him, and place his ark in the temple of Dagon. If 
reason be so all-sufficient in spiritual things, why has 
reason been inactive or unfruitful for so many hun- 
dreds and thousands of years? When it made such 
progress in other things, why respecting God and a 
future state, did it suffer the world to lie in darkness, 
and sanction such gross and abominable absurdities? 
If reason and human learning have such mighty 
powers, why (immediately after the Augustan age, 
and when the fame and glory of the learned filled the 
world, why) or how could a few plain, unlettered 
men be the first and only effectual instruments of 
diffusing this light throughout the world? Where 
were the wise ; where the scribes ; where the dis- 
puters of this world? If reason has brought this light 
into the world, why do we see it where the gospel is 
preached, and see it no where besides? Certainly this 
light is from God; and even in their denial of its true 
source, and by ascribing it to human intellect, men 
manifest a love of darkness, a dislike to the pure hea- 
venly light. If they cannot wholly oppose, they 
would yet obscure and so render it ineffectual as to 
its gracious purpose. How many able writers have 
exhausted the resources of wit and learning, of reason 
and of sophistry, to discredit the doctrines of a cru- 
cified Saviour! And many writers without such 
abilities, have done scarce less injury to religion, by 
their impious scoffs and daring blasphemies. Con- 
sider what greater numbers attempt the same in 
conversation, and more still there are, whose life and 



61 



conduct too plainly evince the repugnance of their 
hearts to the doctrines of Christ; that the morality 
of his gospel is displeasing, and that they are un- 
willing -to be convinced by its evidence or reformed 
by its precepts. Consider these things and no doubt 
can remain; but generally speaking, and in regard to 
the knowledge of Christ, men love darkness rather 
than light. 

III. Our Saviour has also given the reason that men 
will make so unwise and strange a choice; it is because 
their deeds are evil; it is owing, he declares, to the 
depravity and wickedness of the heart; because men 
naturally incline to the pride and love of the world 
and pursuit of sinful vanities, which, in the language 
of scripture, are enmity against God, and repugnant 
to the truth of his word. The heart, while in love 
with sin, can never be reconciled to the doctrines of 
the cross; a mind defiled by iniquity, till humbled by 
repentance, will be averse from the light which ex- 
poses its vileness and deformity. And- accordingly, 
as our Lord continues, " Every one that doeth evil, 
hateth the light; neither cometh to the light, lest his 
deeds should be reproved. But he that doeth truth 
cometh to the light that his deeds may be made 
manifest, that they are wrought in God." The word 
of God is sharper than a two edged sword; it pierces 
the heart; it disturbs the sleeping conscience; and 
there is no sleeper less willing to be disturbed; it 
allows no rest or peace to those who live in sin. We 
all know how natural it is to dread and shrink from 
that which will give immediate pain. Often, at the 
risk of life, we suffer the wound to mortify, or the 



62 



distemper to undermine the constitution, rather than 
feel the operator's hand, or endure the pains of 
medical relief; and still more naturally do men resort 
to every expedient to justify themselves, rather than 
feel and acknowledge with unfeigned sincerity, that 
there is no health in them, rather than endure the 
reproach of Christ, or the pain of repentance. And 
we know too, (what very much confirms this our 
Lord's declaration,) that when men do repent, when 
they are indeed awakened to a sense of their sins, 
and their minds are humbled with conscious guilt, 
they with all readiness and joy do come to the light; 
they readily receive the doctrines of Christ. The 
great obstacle is now removed; they hunger and thirst 
after righteousness; they now have eyes to see and 
ears to hear. Now (to the penitent) the yoke of 
Christ is easy, and his burden light; his doctrines 
are clear to their view, and refreshing to their soul. 
Now with grateful hearts they are ready to acknow- 
ledge 5 " Thy word is a lantern to my feet, and a light 
to my paths." " How sweet are thy words to my 
taste ; yea sweeter than honey to my mouth." 

Men, as we might expect, are ready to excuse their 
neglect of religion, and their opposition to the gospel, 
by questioning the evidence of its truth. But do 
such people, generally speaking, consider well what 
evidence there is to authenticate the religion of Christ? 
Of all people, they are generally the least acquainted 
with that cloud of witnesses w T hich the Lord has given 
to convince our understanding, and that our faith may 
be reasonable as it is religious. But allow that the 
evidence is deficient, can this be a reason for loving 
darkness? Can this be the cause why men oppose and 



63 



reject the light? If men loved light rather than dark- 
ness, they would, most certainly, wish that the gospel 
were true. The very tidings or report that God, 
even the Omnipotent Ruler of the Universe, has been 
so astonishingly gracious as to send his only Son into 
the world, not to condemn, as it deserved, but for 
the merciful purpose of saving it, would, we might 
expect, very much awaken the attention of mankind. 
What light is given, we might expect would very 
joyfully be received; if difficulties occurred, men 
would endeavour, not to magnify, but to remove them; 
and if some things were yet obscure and doubtful, 
they would be content to "know in part." We 
might expect certainly that men would delight in 
a religion which gives such pure and sublime ideas 
of the Deity; which is calculated, and evidently tends 
to produce peace and happiness on earth, and to 
confer invaluable blessings upon mankind. But the 
fact is just the reverse of this. They prefer dark- 
ness, and evidently because they dislike the holiness 
which the gospel requires, or in other words, "be- 
cause their deeds are evil." 

Another excuse which men give for rejecting the 
gospel revelation, is its mysteries and uncertainty. 
Every thing is not revealed which they claim a right 
to know; every objection which has been made, has 
not, to their satisfaction, been obviated. But do men 
reason thus and conduct so in other things? The 
works of nature are no less mysterious than the doc- 
trines of grace. Do men ever refuse their daily 
food, because they cannot understand by what won- 
derful process it can strengthen and support their 
bodies ? We never see men neglect to till the ground, 



64 



and plant their seeds, because God has not yet re- 
vealed to their understanding the mysteries of vege- 
tation. It is also a fact, that uncertainty of success 
does not deter men from pursuing the things of this 
world. They plant and water, without knowing that 
they shall have increase; they heap up riches while 
still ignorant who shall gather or enjoy them. Many 
things they eagerly pursue, when the probability of 
success is much against them. Yes, for the things of 
this world all are ready to run, though but few can 
gain the prize. And is the salvation of our souls, is 
eternal life the only good thing not worth pursuing 
till all possibility of failure is removed? No; this 
example of uncertainty is but a pretext; it is not the 
true cause of their not loving light; it is as the scrip- 
tures declare, from an evil heart of unbelief, that men 
depart from the living God. The head is sick, the 
heart faint, spiritual health is not in them. Were 
the hope of obtaining such blessedness as the gospel 
offers, but one to ten, or but one to a hundred or a 
thousand; yet if men acted with the same wisdom 
and consistency as in other things, they would omit 
no possible means of obtaining it. When a man is 
sick, lie calls a physician, and gladly submits to 
painful operations, though scarce any hope of life 
remains. For a high prize, a thousand will contend, 
though they all know that one only can obtain it. 
And do not men use the utmost vigilance and pre- 
caution in avoiding temporal evils? No one would 
needlessly enter an infected house or city, though 
the probability of his taking the disorder were but 
small. And yet men will venture to reject the gospel 
of Christ, and to live without God in the world, be- 



65 



cause they are not sure and certain that heaven may 
be attained ! They will risk their immortal welfare, 
they will live on in the awful peril of eternal perdi- 
tion, presuming that God will be found a liar; that 
the gospel may not be true. Is this wisdom? Is it 
reasonable? Is it consistent with common prudence? 
Would men do this, would they think so lightly of 
immortal life, would they live so fearless of a judg- 
ment day, if their heart were not blinded by sin, if 
they did not dread the light? Certainly if there be 
any reason to believe; if there be but a remote pro- 
bability that the scriptures were "given by inspiration 
of God;" that Jesus Christ was a wise and good man, 
and that his apostles taught the truth; reason and 
prudence teach us that the subject demands our most 
awakened concern. Unless you are sure that the 
religion of Christ is a cunningly devised fable; unless 
you are convinced beyond a doubt, that there is no 
heaven to be lost, nor hell to be feared, to neglect 
this great salvation, is the very greatest folly. 

Should there be some, and I doubt not but there 
are many, and some of them perhaps here present, 
who, though not yet confirmed Christians, are sin- 
cerely inquiring for the truth, and would gladly be 
enlightened in the way of salvation; them we only 
exhort to continue, to persevere, and be not discour- 
aged. Continue to ask, and you shall receive; knock 
in the way which the Lord has appointed, and in due 
time it shall be opened unto you. But you ought 
carefully to examine whether the difficulties you meet 
with, and the darkness which still surrounds you, be 
not the effect of an evil heart. Perhaps in our 
Lord's language, the light ivithin you is darkness. 

i 



66 

Some prejudice may mislead your judgment; self- 
sufficiency may shut out the light of divine truth, 
or you may be too tenacious of opinions inconsistent 
with the doctrines of Christ. It may be, that in 
searching for the truth you are not constant and re- 
gular, or you do it without suitable humility and 
sense of your dependence. And what is still more 
to be feared is, that you do not walk by that light 
which is already given you. (i To him that hath 
shall be given." 

The scriptures indeed assign many causes for infi- 
delity; such as pride, self-righteousness, love of the 
world, carelessness, and vain-glory; but as these 
spring from an evil heart, they are included in the 
one cause which our Lord has here assigned; and 
this, the more you examine, the more will you find 
it the chief obstacle in the way of our becoming true 
believers and pious Christians. 

IV. And will not this result convince us, that this 
is the condemnation? That our rejection of the gospel, 
that our opposition to God ? s mercy and grace, is itself 
a sin most offensive to God? The substance indeed of 
what we are commissioned to preach is, that believers 
shall be saved, and that " he that believeth not shall 
be condemned." And the view which we have now 
taken of the subject, shows the justice of this con- 
demnation. If sin be the cause of unbelief, the 
justice of its condemnation cannot be denied. 

It behooves us all then to examine and consider 
well, whether in our Lord's language, we are not 
"condemned already," in the nature of our oppo- 
sition to the gospel, or at least in neglecting so great 



67 



salvation. The author of our salvation gives to indi- 
viduals, the light both of reason and of revelation, 
in different portions and degrees, which renders this 
life more fully probationary. But light is offered 
to all, and all are accountable for what is given. But 
no degree of light will satisfy those who have not 
eyes to see. The gospel will be hid to those w T hose 
eyes the god of this world has blinded. There was 
one who thought sinners would repent, if one w T ent 
unto them from the dead. Others said that they 
would believe in Christ, if he would come down from 
the cross. In their sense of the word, probably they 
would have believed; "the devils believe/' being 
confounded with evidence. But we are required to 
believe in a Saviour who continued on the cross till 
he died. The J ews had Moses and the prophets, 
and saw the miracles of Christ. Would not you be 
satisfied with what they saw? The sick healed; the 
blind restored to sight; the deaf to hearing, and the 
dead to life? But they still required a sign; they 
were 66 not persuaded though one did rise from the 
dead." Consider then, how much light has been our 
blessed portion, and how great must be the sin, and 
how just the condemnation of preferring darkness. 
It will be more tolerable for Tyre and Sidon in the 
day of judgment, than for us, who, amidst such light, 
continue in sin. Thousands and millions now on this 
earth, would rejoice and bless God for the religious 
privileges which we enjoy; while we are raising ob- 
jections, or making excuses, they would be on their 
knees, adoring the Lord God of their salvation. 
What we chiefly need is not more light, but to remove 
the sins which conce^ ; * from our view. We know 



68 



from experience and observation, that when this is 
done, when men truly repent, they readily receive 
and rejoice in the Saviour's light. And the whole 
improvement may be briefly comprehended in the 
prophet's words, " Cease to do evil, learn to do 
well." To those who order their conversation aright, 
the Lord has promised to show his salvation. 66 If a 
man 'will do his will, he shall know of the doctrine 
whether it be of God." 

That this knowledge may be our blessed portion^ 
the Lord mercifully grant through Jesus Christ, 



SERMON V, 



THE DOCTRINE OF JUSTIFICATION BY FAITH 
ESTABLISHES THE LAW OF GOD. 



Romans iii. 31. 

Do we then make void the law through faith? God forbid: yea, 
ive establish the law. 

One of the greatest obstacles which a preacher of 
the gospel has to contend with, is the prejudice that 
prevails against that method of salvation which it pro- 
poses. That men should be justified or accepted as 
righteous through faith in Jesus Christ, and not for 
their own righteousness, is opposed to our natural 
pride, and some think it inconsistent with reason and 
good morals. Hence it is a common objection against 
this doctrine of the cross, that it makes void the law 
through faith; that by teaching that men will be jus- 
tified by faith, without the deeds of the law, we re- 
lease them from their obligation to keep God ? s com- 
mandments, and render his law but a dead letter. 
This objection we find is as old as Christianity. The 
apostles were opposed with this pretended difficulty. 

In this epistle to the Romans St. Paul explains and 
defends the truth as it is in Christ Jesus, and obviates 



70 



the objections made by Jews and others. This doc- 
trine, he observes in this chapter, had been censured 
and (as is often the case of those who are censured) it 
was misrepresented. With those who have ears to hear, 
what is chiefly necessary to the receiving of this doc- 
trine, is to understand it. What then, let us inquire, 
does the apostle teach? After reasoning upon the 
subject through three chapters, he comes to the con- 
clusion in our text, (( Do we then make void the law 
through faith ?" After considering what I have said, 
will any one still urge this groundless objection? Do 
you conceive that we preach an unholy doctrine, and 
teach that men may u do evil that good may come?" 
Do we allow men to u continue in sin that grace may 
abound?" Do we justify or anyway countenance dis- 
obedience to the laws of God? "God forbid:" we 
view such doctrine with abhorrence : we will have 
God true, though all men are liars. Indeed the fact 
is the reverse : u yea, we establish the law." The 
doctrine of justification by faith, which we preach, 
confirms the authority of God's laws; it exposes the 
sinfulness and peril of violating any, even the least of 
his commandments. 

Such is the apostle's statement or affirmation in this 
text. In discoursing farther on the subject, three 
things will naturally present themselves for conside- 
ration. First, What it is that we teach respecting 
justification by faith. Secondly, How or in what re- 
spects it establishes the law. And, lastly, The true 
inference implied indeed in the text, that they who 
oppose this doctrine make void the law. 



71 



I. In discoursing on the first of these heads, it will 
not be necessary to consume much of our time in ex- 
plaining the word faith. It will be sufficient to ob- 
serve, that the apostle does not here speak of faith 
abstractedly, or the mere belief of what the scrip- 
tures teach. He speaks of the doctrine of faith, or 
the gospel plan of salvation, as it stands opposed to a 
hope of eternal life for our own merits. He speaks 
of it as a principle of justification or ground of a 
Christian's hope, and is not defining the term, or tell- 
ing you precisely what is included in a religious be- 
lief; he is proving, as he does clearly prove, that no 
man can be justified for his own good works and righ- 
teous conduct ; that all mankind have so sinned as to 
come short of that perfection of virtue or goodness, 
which would be necessary to acquit them before God ? s 
tribunal; that our hopes of pardon and life eternal 
must stand entirely upon another foundation, that is, 
upon the righteousness of Jesus Christ. He does not^ 
therefore, exclude any thing which the gospel re- 
quires from being necessary to our salvation ; not re- 
pentance, for instance, nor prayer, nor holy living, 
nor a good heart, inclined to love God and do good 
to man. He only shows that we have no goodness 
which will justify us or give us a claim to heaven and 
happiness. He does not deny that salvation is pro- 
mised to those only who repent, believe, and obey 
the gospel. He shows simply that whatever we do, 
though it may be the condition of our acceptance, is 
not the ground of our hope. Our obedience to the 
gospel and possession of Christian virtues, are evi- 
dence of our faith and acceptance with God ; they 
are the fruit of that faith by which we are justified. 



72 



Our loving the brethren is an assurance that we have 
66 passed from death unto life." 66 Good works spring 
necessarily out of a true and lively faith, insomuch 
that by them a lively faith may be as evidently known, 
as a tree discerned by its fruit." The works of a 
Christian are wrought through faith, and of course he 
66 shows his faith by his works;" by his religious 
performances he manifests that his trust is in Christ's 
merits, and not in his own. 

And it is evident that to be rational and consistent, 
our hope must rest on the one principle or the other. 
We must confide either in our own merits, or in the 
righteousness of our Redeemer. To trust in part to 
our own goodness and partly in him, is as absurd as 
it is unscriptural. If Christ be a Saviour, he is not 
one in part, or in some imperfect degree; he is a 
Saviour complete, and the glory is all his own. He 
is separate from sinners. In the work he wrought, 
we could do nothing. " With his own right hand, 
and with his holy arm, hath he gotten himself the 
victory." 

By 66 the law" we mean the moral law which 
God has commanded, and man is bound perfectly to 
obey. The language of the law is on the one hand, 
"This do and thou shalt live:" " The man that 
doeth these things shall live by them." On the 
other hand the law declares, " Cursed is every one 
that continueth not in all things which are written in 
the book of the law to do them." And such a law, 
it is evident, cannot justify sinners; for if they could 
be justified by their obedience to the law, they would 
not be sinners. But as the scriptures teach, all men 
are concluded under sin, and in God's sight accounted 



73 



transgressors of the law. " Therefore/* (as in the 
20th verse of this chapter, the apostle justly con- 
cludes,) "by the deeds of the law there shall no 
fiesh be justified in God's sight; for by the law is the 
knowledge of sin." No one has been so perfectly 
good and obedient, that for his own doings he shall 
be accounted righteous. 

But though all are sinners, and as such are con- 
demned, believers in Christ are, through God's mercy, 
delivered from the curse, and released from the 
penalty of the law. " Christ/*' (saith the apostle 
to the Galatians,) u hath redeemed us from the curse 
of the law, being made a curse for us." And again, 
to the Corinthians, u God hath made him to be sin 
for us who knew no sin, that we might be made the 
righteousness of God in him." i£ Now, therefore, 
there is no condemnation to those who are in Christ 
Jesus;" " being justified by faith, we have peace with 
God through him." And this he has done, not by 
making void the law, but by satisfying its demands. 
The law remains in its full force, as holy and just 
and rigorous as it ever was. Indeed, we who live 
under the gospel light, are more guilty when we 
transgress; and sin with us is exceeding sinful. 
" It would be better for us not to know the way of 
righteousness, than to turn from the holy command- 
ment delivered unto us." But Jesus Christ has 
opened a way by which we may escape from the 
penalty of sin, and appear in the robe of righ- 
teousness before our Judge. 

In order to this he requires of us repentance and 
good living; yet the righteousness of our obedience 
to the gospel is not the principle on which we are 

K 



74 



justified; for then we should be justified on two 
principles, which is absurd; then we should have 
ground of boasting, which is excluded by the law of 
faith; then we should "fall -from grace/' and vir- 
tually relinquish our hope in Christ. We must repent 
and obey the gospel, because such is the will of God 
respecting our salvation; because this will promote 
his glory; because sin is inconsistent with the holiness 
of God and the happiness of his creatures; and is 
totally repugnant to that faith into which we were 
baptized, and by which we are saved: ci for how 
shall we who are dead to sin, (consistently) live any 
longer therein? Know ye not that so many of us as 
were baptized into Jesus Christ, were baptized into 
his death? We are buried with him by baptism into 
death; that like as Christ was raised up from the 
dead by the glory of the Father, even so we also 
should walk in newness of life." We are to maintain 
good works, but not to trust in them as being meri- 
torious. We are to work out our salvation, but to 
hope only in our Saviour. And the more we work, 
the more we " strive to enter in at the straight gate," 
the more shall we be convinced that we need a Saviour. 

II. We proceed then, secondly, to inquire how, 
•or in what respect, this doctrine of justification by 
faith establishes the law. And it will appear that 
«very way we acknowledge and confirm its authority 
and its justice. For if 

First, we consider the law in regard to its autho- 
rity, or its right to demand of us obedience, it will 
appear that this doctrine of the cross establishes the 
law. The believer in Christ more than any other, 



75 



and in the highest and fullest sense, acknowledges the 
power and authority of Almighty God. We who 
embrace this doctrine of the cross, acknowledge God 
as the creator and preserver of all things; as the 
Universal Parent, who has absolute right and autho- 
rity over all creatures as wholly his; that his laws are 
of indispensable obligation; and that not one jot or 
tittle can, or will pass away, till all are fulfilled. We 
believe and teach that it is only in and through the 
perfect obedience of Christ as our second Adam, men 
can obtain pardon and acceptance. We maintain 
that God has a right to exact, and that man is bound 
to render perfect and entire obedience, and that 
nothing but the meritorious sacrifice of Jesus Christ, 
can release us from the penalty annexed to any, the 
least transgression. And so far are we from teaching 
or supposing that the redemption of Christ releases 
us from the obligation of the law, or relaxes its rigour 
or authority, that on the contrary we hold and main- 
tain, that our obligations to obedience, are increased 
by the redemption of Christ and the light which we 
have from his gospel. We better know the vileness 
and evil elfects of sin, and the wickedness of men is 
still less to be excused. The true believer knows 
and feels that he is under as great, and if possible, 
greater obligations, "to live soberly, righteously, 
and godly in this world,' ' than if his eternal welfare 
depended solely upon the merits and perfection of 
his own works. 

And this, we may add, is true not only in theory 
or doctrine, but it is confirmed by the testimony of 
the believer's life. We pretend to no perfection ; we 
are sensible that some "hold the truth in unrighteous- 



76 



ness;" that many walk unworthily of their vocation. 
But they are exceptions which do not materially affect 
what we generally affirm. Look at the lives and con- 
duct of Christians, and it will be seen that generally 
they who cordially receive "the faith of Christ cruci- 
fied," and look for salvation through him alone, do, 
the most of any men, manifest a deep sense of God's au- 
thority as a lawgiver, and of their own sinfulness in 
violating his laws. No people appear to desire more 
sincerely than they " to do justly, love mercy, and 
walk humbly with God;" to obey every precept, 
moral and religious, which he has enjoined upon man- 
kind. If, therefore, any doctrine does or can esta- 
blish the authority of the law, it is this gospel doc- 
trine of justification by faith; if any one confirms its 
coercive power, it is the believer. 

2. And it will appear also that we do not, through 
faith, make void the justice of the law; but rather, 
in this respect also, we establish the law. For we 
acknowledge and teach and maintain, that all the laws 
and commandments of God are done in wisdom and 
truth ; that they are just and righteous and holy and 
good ; that we are bound to obey and keep them, not 
only for the authority of God who ordains them, but 
for their own intrinsic excellence, equity and truth; 
they are perfectly adapted and every way tend to the 
peace and happiness and best good of his creatures. 
The believer feels and acknowledges from his heart, 
that he is justly condemned as a sinner; that every 
transgressor is guilty before God, and that in punish- 
ing the wicked, he is perfectly righteous. Our only 
hope of escaping the righteous judgments of God and 
of obtaining life eternal, is through the sacrifice of 



that Lamb of God who taketh away the sins of the 
world. We know and feel, that without this satisfac- 
tion made to the law, we should be in our sins, and 
the wrath of God would justly remain upon us. Even 
repentance, without faith, would lead to despair. 
Like the fallen spirits, whose day of grace is closed, 
the more we believed in the one God, the more should 
we tremble in expectation of his vengeance. 

It is evident then that the doctrine of salvation by 
faith, establishes the law. It every way confirms its 
authority and its justice. It acknowledges and main- 
tains God's right to command obedience, and his 
equity in condemning the sinner. 

III. It follows then as an inference, and is implied 
in the text, that they who oppose this doctrine of 
justification by faith, make void the law. It may, 
perhaps, surprise some to hear it said, that they who 
profess to be advocates for the law, are the very peo- 
ple who really subvert its authority: and yet this 
fairly follows from what has already been shown. If 
maintaining the doctrines of Christ crucified, esta- 
blishes the lav/, opposing those doctrines must of 
course make it void. And this, on examination, will 
more evidently appear. 

And for this purpose, consider first, the authority 
of the law. Suppose that a man expects to be justi- 
fied by his own worxs; that God will accept him 
without atonement, without any mediator, without 
any satisfaction to divine justice. And suppose the 
most favourably that we can, that he sincerely endea- 
vours to do well, " to have a conscience void of offence 
towards God and towards men." Does he, with all 



78 



his efforts, does any man truly live without sin? Is 
he perfectly righteous? So much the contrary of this, 
that his best deeds partake of imperfection, and 
6i without faith, have in them the nature of sin." In 
many things we all offend, and in all things the best 
of us come short of that purity of motive and integrity 
of conduct, which the perfect law of God requires. 
St. Paul endeavoured to have a conscience void of 
offence, and no one ever better succeeded than he. 
And what merits did he ascribe to his performances? 
Not any. On the contrary, he considered his righ- 
teousness and all his best deeds in regard to merit, as 
worse than worthless ; as rags, as loss, that he might 
win Christ and be found in him. u Not," he says, 
&i having mine own righteousness, which is of the law ; 
but that which is through the faith of Christ, the 
righteousness which is of God by faith." What then 
must we conclude of the man who trusts in himself 
that he is righteous? Is it possible that he realizes 
God's sovereign authority over all his creatures, or 
the strictness of his commandments? Does he view 
the divine law in its rigour and purity? It cannot be; 
he must have lax and inadequate conceptions of God 
as a lawgiver. He must suppose it unnecessary to 
obey God strictly and in all things; that the Lord 
will eventually prove to be a lax legislator, who does 
not exact what his laws require; but permits them to 
be violated with impunity. And what is this but 
making void the law, and sapping the foundation of 
its authority? If we may presume so far, if we may 
trust that though we daily depart from the strictness 
of God's laws, he will account us righteous, why may 
we not go all lengths, disobey God wholly, and set his 



79 



authority at defiance? If one- commandment may be 
violated, without our being punished, why not every 
one ? If it be unnecessary to obey God in all things, 
why is it necessary to obey him in any thing? 

And look again at the justice of the law. Do not 
they who reject the doctrine of justification by faith, 
make void its condemning power? If they expect 
to be justified wholly or in part for their own righte- 
ousness, they cannot feel themselves justly condemned. 
He virtually denies the justice of the law, who justi- 
fies himself. He rooks for approbation and acceptance 
in that for which the law condemns him. He contro- 
verts the equity of God's commands, and claims more 
wisdom than the Almighty; he in effect disputes God's 
executive authority, and rejects the sentence of his 
tribunal. 

But some perhaps will say, " This is not exactly 
our doctrine; we believe that men are, as the scrip- 
tures teach, sinners. But we believe also, that if we 
repent, God will forgive our sins, and we shall be 
justified/' And on what principle will God forgive 
the sins of the penitent? How is it that they who 
have wickedly transgressed the righteous laws of God, 
can afterwards be justified and accounted righteous? 
Suppose before a human tribunal, a man is arraigned 
for murder; he acknowledges the fact, and expresses 
and feels sincere contrition for having perpetrated 
such a crime. Would any. judge, or could he truly 
declare, that the criminal, in consequence of his peni- 
tence, is not guilty? Would the court acquit and 
justify him, and declare him a righteous man? Such 
acquittal would, by all men, be deemed illegal and 
absurd. And is it more just or rational to maintain, 



80 



that after we have sinned against God, after we have 
wickedly violated his righteous statutes, any thing 
that we can do will render us innocent and guiltless? 
Because we are sensible of having sinned, are we, 
therefore, not sinners? Suppose all that is possible, 
and more than was ever done by any penitent, that 
you so perfectly reform your life, as, in the time to 
come, to live without sin; can this atone for what is 
past? You may as well say that a debtor, because he 
contracts no new debts, has paid the old ones. When 
the laws of God have been violated, eternal, unchang- 
ing justice, even the truth of God, requires that the 
penalty be exacted. But if you hold that God will 
turn out to be a lax lawgiver; that the declarations 
of his word will not be strictly verified; that he will 
fail to execute what his laws denounce, is not this to 
make void the law? This notion that repentance will 
in itself put away our sins, and, without any sacrifice, 
or any Saviour, reconcile us to God, is self-righteous- 
ness in disguise; it is virtually claiming to ourselves 
the honour of our salvation. It is not a little re- 
markable, though nothing more or less than we might 
expect, that, generally speaking, and so far as we can 
with propriety judge, those people who ascribe so 
much to repentance, manifest themselves as little of 
penitence and deep contrition, as any class of people 
that can be named. Let a man truly repent, let him 
be indeed awakened to a sense of his guilt, and know 
and feel that he is a sinner, and he will renounce ail 
confidence in himself; he will no longer name his 
own righteousness; he will now feel the need of a 
Saviour. His language will be, u wretched man 
that I am, who shall deliver me from the body of this 



81 



death?" And most cordially will he " thank God/' 
when he finds that we have such deliverance " through 
Jesus Christ our Lord." And it has been observed 
too, and from the same weakness of our nature it might 
be expected, that they who think that they shall be 
saved by their own works, are not so 6i careful to main- 
tain good works;" they are not so strict and scrupulous 
in their moral conduct, as others who believe the 
evangelical doctrine of justification by faith. It is 
evident that any doctrine which makes the cross 
of Christ of no effect; which denies or explains away 
his sacrifice for sin, and satisfaction to divine justice 
for our transgressions, makes void the law. If sinners 
may be saved without a priest, without a sacrifice, 
without a Saviour, or any atonement, where is the 
truth, where the justice, or where the authority of 
God? Man may violate his laws, and yet without 
any satisfaction to his justice, escape the penalty of 
their transgressions. ' is If I be a Father," he asks, 
" where is mine honour?" And we may add, if he be 
a lawgiver, where the obedience and respect due to 
him in that character? 

And thus does it appear that they who would be 
thought the advocates of the law, may be in reality 
its opposers, and in their attempts to defend it, make 
it void. And on the contrary, the Christian who 
believes in the doctrine of the cross, in salvation 
by grace, and pardon and acceptance through the 
Saviour's merits, is in truth, the best observer, and 
the most consistent defender of the law. He vin- 
dicates to the utmost, both its authority and its justice. 
He maintains the honour of God as a wise. Lawgiver, 
a just Judge, and a righteous Sovereign. Not one 

L 



82 



jot or tittle of God's word or commandment, does the 
true believer presume to make void, or question, or 
explain away. He defends God's authority" and 
power over all his creatures; he acknowledges the 
justice and equity of every dispensation of his provi- 
dence; and never extols any one attribute, not even 
his mercy, at the expense of another. 

Permit me to notice two or three particulars of the 
improvement that we should make from our subject. 
And 

First. You may here see how dangerous it is to 
decide upon the doctrines of Christianity, before you 
clearly understand them. Many objections are made 
to the gospel and the doctrines of Christ, of which, 
they who make them, did they see their absurdity, 
and know how easily they may be obviated, would 
be ashamed. In human arts and sciences, we use 
more reason and modesty; we commonly withhold 
our opinions, or our derision certainly, till some 
knowledge of the subject has qualified us to judge. 
Religion alone, though the most important of all 
science, and most necessary to be understood, seems 
to be that of which men, however ignorant of it, con- 
ceive themselves competent positively to decide. 
On things which concern our temporary convenience 
only, or perhaps merely our amusement or curiosity, 
we consider with prudence and deliberation, and yet, 
strange inconsistency! where eternity is concerned, 
where every thing is at stake, no learning, or study, 
or precaution, is deemed necessary, we are ready 
immediately for decision. We naturally incline to 
advance our favourite notions with as much confidence, 
as if the whole frame of nature, with all the secret 



83 



counsels of its adorable author, were unfolded to our 
view. We. ought rather, on a subject of such mo- 
mentous concern, to tremble at the thought of error; 
to distrust our own judgment; to use all means of 
knowledge and information; and after all, to look 
with humble, praying hearts to God, for light and 
direction. 

Let us learn also to reverence the wisdom and 
goodness of God manifested in the whole scheme of 
our redemption, and the excellence and consistency 
of the doctrines of salvation preached in the gospel. 
It is a salvation perfectly adapted to our fallen, sinful 
state, and wonderfully calculated to solve that great- 
est of all difficulties, How man can be just with 
God! To human wisdom it seems impossible. But 
with God we see that even this, and if this, that every 
thing is possible. In this doctrine which the apostle 
so clearly and so firmly establishes, it appears, to use 
his own words, (£ that God may be just, and yet be 
the justifier of those who believe in Jesus Christ." 
This is a scheme of salvation, which extols the 
goodness of God, without impeaching his truth; it 
magnifies his mercy above the heavens, without dimi- 
nishing aught of his justice. It is a system in which, 
as the psalmist finely expresses it, " mercy and truth 
are met together; righteousness and peace have kissed 
each other." By receiving this doctrine we establish 
the law, and honour in the highest degree, the wise 
and holy being who ordained it; we show that God is 
true, though all men are liars. 

One thing only remains then, but that is of all the 
most essential; it is, that with pious joy and thankful 
hearts, we receive this saving doctrine; that we no 



84 



longer go about to establish our own righteousness, 
but humbly and most gladly submit to this righteous- 
ness of God. Let us honour the law, by trusting in 
the Saviour who has fulfiled it; who has redeemed 
us from its bondage and penalty, and restored us to 
the liberty of the sons of God. This is a body of 
divinity almost in a word, that Jesus Christ is 66 the 
Lord our righteousness," 

And let us not forget, that 6i with the heart man 
believeth unto righteousness;" that good works natu- 
rally grow from a true faith. No one cordially 
believes in Christ; no one has true penitence, or a 
lively faith, who does not bring forth fruits meet 
for repentance; who does not break off from his sins 
and become the disciple of Christ. He notices the 
absurdity of calling him Lord, and at the same time 
neglecting to do the things which he commands. It 
is impossible to honour him as Lord, but in propor- 
tion as we endeavour to do his will. While then we 
disclaim all merits of our own, trusting only in his, 
let us do our utmost to follow his example, and live 
to his glory. Let our conduct, as well as our doc- 
trines show, that by faith we establish the law. 

And to Him who is the end of the law for righte- 
ousness to those who believe; to Him who so loved 
us, that while we were yet sinners He died for us; 
to Him who worketh within us, to will and to do 
w T hat is pleasing to God, be ascribed the kingdom and 
the power, and the glory, for ever and ever. m Amen. 



SERMON VI. 



IMMORTAL* LIFE BROUGHT TO LIGHT THROUGH 
THE GOSPEL. 



2 Tim. i. 10. 

Our Saviour Jesus Christ — hath abolished death, and brought 
life and immortality to light through the gospel. 

The whole of this verse in connection with what 
precedes, teaches that God's purpose of salvation., 
which was established in Christ Jesus before the world 
began, is now, by his appearing in our flesh, made 
manifest. What is typified, predicted, and continu- 
ally though more obscurely intimated, in the scrip- 
tures of the Old Testament, is now made known to 
every one who has ears to hear the gospel. What 
was before a great mystery, is now clearly understood, 
that Christ, by his death and resurrection, has abolish- 
ed death; has changed it to a hopeful sleep. " They 
who sleep in Jesus will God bring with him:" they 
will rise with their Saviour and live with him for 
ever. It may, therefore, be affirmed, and in the 
text it is affirmed, that 66 Jesus Christ has brought life 
and immortality to light through the gospel that 



86 



by the advent of Christ in human nature, and the pub- 
lishing of his gospel, mankind obtain a clear know- 
ledge and well founded hope of eternal blessedness. 

This is a declaration certainly and highly interest- 
ing to all men, and to Christians especially; and to 
show its correctness by removing the difficulties 
which it seems to involve, and obviating the objec- 
tions urged against it, is a subject not unworthy your 
present attention. The proposition before us is, 
That the knowledge we have of life immortal, is 
through the gospel of Jesus Christ, 

To this it may be objected, that mankind believed 
in a future state and the immortality of the soul, be- 
fore the gospel was preached and where it has never 
been heard. And true it is, that even among the 
heathen and in the Pagan world, the people had some 
general belief and expectation that the soul would 
survive the dissolution of the body; but this belief 
was so vague and obscure, and so interwoven with 
impure doctrines, idolatrous rites, and absurd fables, 
that it was any thing rather than light: they were, 
as the prophets represent them, u in darkness and the 
shadow of death." And the gospel times were often 
predicted under the figure of a light which should 
rise upon the Gentiles and shine upon the nations. 
Even the philosophers among the heathen, with a few 
exceptions, were so far from bringing to light the 
truth and certainty of a future state, that by their 
vain -speculations they involved it in greater dark- 
ness. They had no way to abolish death; the disso- 
lution of the body was an insuperable obstacle in 
every scheme which they could devise. In their rea- 
sonings they darkened counsel, by words without 



sr 

knowle3ge; and, as St. Paul says of them, ^profess- 
ing themselves to be wise, they became fools." No 
Christian congregation certainly will doubt that in 
regard to the Gentile world, life and immortality are 
brought to light through the gospel. 

But in regard to the Jews, a question of no small 
difficulty has been involved in the subject. The 
Israelites were God's chosen people, separated from 
the world by laws and religion given them by divine 
revelation. Our first reflection naturally is, that to 
them certainly would be given a clear knowledge of im- 
mortal life ; that the scriptures of the Old and the Ne w 
Testaments, having the same author, would teach the 
same things ; that the same doctrines of life and immor- 
tality which are preached in the gospel, would have 
been taught in the law. And yet so far is this from be- 
ing the fact, that some have doubted and some even de- 
nied, that a future state of existence after death is, in all 
the five books of Moses, even intimated. And this have 
unbelievers from the Sadducees in our Saviour's time, 
down to a Bolingbroke and a Gibbon, and to many at 
the present day, urged as an objection to the light of 
the gospel and the truth of Christianity. It is not, 
they say, to be reconciled, that the Jewish dispensa- 
tion, having the same author as the gospel, should 
neither promise or threaten any reward or any 
punishment beyond this present life. In meeting this 
objection, it should be considered first, that the fact 
is not fairly represented. Though Moses did not 
speak directly of a future state, it is not true that he 
says nothing respecting it. He speaks of it very 
early : it is more than intimated in the prophecy, that 
the seed of the woman should bruise the serpent's 



88 



head ; which was to be done by abolishing the death 
that the serpent had brought upon our race. Here 
was laid the chief corner stone on which are built our 
immortal hopes. In the history of Enoch, Moses certain- 
ly speaks of another life and as what was well known. 
And what is much more to the purpose, the laws and 
rituals instituted by Moses are evidently intended and 
wisely calculated to typify and symbolize all those 
u good things to come," which since in due time have 
been fulfilled in the advent of Christ and the preach- 
ing of his gospel. The death of Christ, by which he 
" put away sin," abolished death and restored man to 
life, was clearly prefigured and set forth, by the sa- 
crifices under the law, and in others of the Mosaic 
institutions. And the temporal Canaan, the rest pro- 
mised as a reward to the faithful Israelites, was clearly 
a type of better promises, a heavenly country, a city 
which hath foundations, whose builder and maker is 
God. Every thing indeed taught in the gospel, was 
taught under the law, though for reasons presently to 
be considered, they were taught obscurely. And the 
apostles of Christ could truly declare, as they did, that 
in preaching the gospel they " taught none other 
things than Moses in the law and the prophets did 
say should come." And when Christ came, it was 
not to destroy the law but to fulfil it; not one jot or 
tittle of it did or could pass away without fulfilment. 

We have too the most satisfactory evidence, that 
the patriarchs and God's faithful people of old, look- 
ed for better things and a better life than this world 
could give them. And truly does our 7th article 
say, " The Old Testament is not contrary to the New; 
for both in the Old and New Testaments everlasting 



89 



life is offered to mankind by Christ; wherefore they 
are not to be heard , who feign that the old fathers 
did look only for transitory promises. " Christ bids 
us search the scriptures of the Old Testament for a 
knowledge of him; and in preaching his gospel, we 
as often take our text from the Old Testament as 
from the New. And for this we have the undoubted 
authority of himself and his apostles, who in Moses 
and all the prophets, expounded the things concern- 
ing Christ. They show clearly the evangelical sense 
of the scriptures of the Old Testament; that the 
same gospel was preached to Abraham, which is now 
preached to the world, verifying the prediction, that 
in him, shall all the nations of the earth be blessed. 
The apostles show that God's people of old, 66 all 
died in the faith, not having received the promises, 
but having seen them afar off, and were persuaded of 
them, and embraced them, and confessed that they 
were strangers and pilgrims on the earth." Moses 
himself, who gave the law, (C esteemed the reproach 
of Christ greater riches than the treasures of Egypt." 
Great numbers, " of whom the world was not worthy, 
having obtained a good report through faith, received 
not the promises, God having provided some better 
things for us, (clearer light, and more spiritual 
means,) that they without us, should not be made 
perfect;" that they should not enter into their final 
rest, the perfect joys of God's heavenly kingdom, till 
Christ should appear on the earth, his gospel be 
preached to all men, 6( the fulness of the Gentiles 
be come in," and the whole family of the redeemed 
be together exalted to the heavenly Canaan, 

. M 



90 



What then is objected, is not in fact true, that the 
old fathers looked only for transitory promises, and 
they are not to be heard who feign such things. 
Moses taught what the gospel teaches; and in the 
Psalms and the prophets following, the rays of evan- 
gelical light were still brightening to the eyes of the 
faithful. But such still was the obscurity, these 
truths and doctrines were so concealed under types 
and figures and the ritual institutions of the law, 
that the Christian dispensation was necessary to bring 
life and immortality to light; and the truth of our 
text is still evident and certain. For shadows, we 
now have the substance; for types, we have the 
reality; and what was prophesied, is now fulfilled. 
The Sun of Righteousness has arisen, with healing 
in his wings. 

But it is thought by many to be still a difficulty, 
and as such, has been urged with too much success, 
that Moses did not directly and clearly speak of a 
future state. Why does this darkness rest on a point 
of such importance? Why are we left to infer the 
doctrine of immortality from types and symbols and 
figurative expressions? When Moses gave the law 
to the Israelites, why did he not add the sanction of 
future rewards and punishments? Why did he not in 
direct language, warn wicked transgressors that the 
wrath of God would pursue, and his judgment await 
them in another world? 

It is proposed then, to extend our view of this 
important subject, and to meet the objectors more 
upon their own ground. This reason urged against 
religion, when fairly examined, will fall out for the 
furtherance of the gospel. This fact, that Moses in 



91 



giving the law did not support his institutions by the 
doctrine of future rewards and punishments is, when 
rightly viewed, an evidence of its truth, and shows 
that he acted by divine authority. It gives us also 
a more vast and comprehensive view of God's wise 
providence, and the unity and consistent plan of the 
work of redemption. For the Jewish dispensation, 
as St. Paul has in many places fully shown, was not 
intended to be in itself a complete system of religion, 
and a way of salvation; it was "a shadow of good 
things to come it was as 66 a schoolmaster to bring 
men to Christ;'' it was an antecedent dispensation, 
to prepare the world for the advent of the Saviour, 
and the establishment of his religion. Hear an apostle 
reason on this subject. "Is the law against the pro- 
mises of God? God forbid: for if there had been a 
law given which could have given life, verily righ- 
teousness should have been by the law. Before faith 
came, (before the gospel was preached,) we were 
kept under the law, shut up unto the faith which 
should afterward be revealed." " Wherefore then 
serveth the law? It was added, because of trans- 
gressions, till the seed should come, to whom the 
promise was made." Thus you see, that what men 
make an objection, is a part of the divine plan; what 
they account foolishness, is the wisdom of God. 

The old world became exceedingly corrupt, and 
were destroyed by a flood. With the surviving 
family God made a covenant, and gave them a few 
righteous laws. But as they multiplied, wickedness 
again increased; and a new wickedness it seems was 
added, a sin which perhaps the antediluvians had 
not known. Religion was corrupted; the worship of 



92 



idols was gradually introduced; men began to adore 
as divinities, gods that could not save. A long 
period of heathen darkness ensued. To preserve, 
during that age of spiritual ignorance, the knowledge 
and worship of him the true God, the Lord was 
pleased to interpose by a miraculous providence; he 
chose a people to himself, and he became their King. 
In fulfilment of his promise to Abram, and in 
remembrance of his mercy, he raised up Moses, and 
delivered his people from bondage, and gave them 
a code of laws. His wisdom is seen in his choice of 
a people; he elected a small people that his own 
power and providence might be the more conspi- 
cuous. He chose an obstinate, rebellious, and stiff- 
necked people, that they might claim nothing above 
other nations as due to their own merits; that, as 
Moses tells them, they might understand and know 
that it was not for their own righteousness, that God 
drove out the heathen, and gave them their land; 
and to teach ail the world that heaven will not be the 
reward of our merit; that salvation is of grace. Had 
they been a numerous people, possessing a rich 
country, immense revenues, political wisdom and 
military skill, their own arm might have claimed the 
victory. But they were destitute of each; they were 
taken from a state of bondage; delivered by the arm 
of God; led poor and unarmed into a wilderness; 
there fed and humbled by a special providence; then 
sent without implements of war, to conquer many 
warlike nations, and possess their country. Every 
thing was so ordered, as to convince them that God 
alone was their strength and protector. 



93- 



The law too, given by Moses, was adapted to the 
same merciful purpose; to teach them to trust in God, 
and believe and hope in a Saviour; in the prophet 
whom he should raise up like unto Moses. In all 
ages of the worlds and among all ancient nations, the 
sanction of future rewards and punishments, has been 
deemed necessary to the perfection and stability of 
civil government. Human laws, and the wisest rules 
of social life, with no restraint upon wickedness, but 
the fear of detection and of punishment in this world, 
have never been, by any ancient nations, thought 
sufficient to preserve peace and good order. Pro- 
bably not one crime in ten is detected here; and very 
many pernicious vices there are, which cannot be 
subjected to human tribunals. All the ancient law- 
givers considered it wise and necessary to add reli- 
gious restraints; to hold up to view the awful terrors 
of a future judgment. This was particularly true 
of the Egyptians, among whom the Israelites had 
long dwelt; and also of those lawgivers who, about 
that period, went out from Egypt and settled in the 
countries around Canaan. Moses was learned in all 
their wisdom; he understood their policy; he also un- 
doubtedly believed in a future state ; he prophesied 
of Christ, and trusted in him; and had respect, in 
what he did, to an eternal recompense and reward. 
If then, we see Moses, who was so well versed in 
human wisdom, neglecting it in his institutions; if, 
contrary to the practice of all the lawgivers around 
him, he did not hold up the terror of a future judg- 
ment, " to turn the hearts of the disobedient to the 
wisdom of the just," what is the most reasonable 
inference from this omission? Evidently it was be- 



94 



cause his laws did not need that sanction; they had a 
divine authority which was still more effectual. He 
had no need to tell them that God, who knew their 
hearts, would call them to account in another life ; 
he told them, and he had power to convince them of 
what was more likely to restrain them, that the Lord 
Jehovah was then their temporal king ; that the God 
of Abram, and Isaac, and Jacob, who knows the 
hearts of all men, would immediately judge them in 
this present world; that if they were obedient, God 
would reward them; but if they dared to violate his 
laws ; however secret might be their transgressions, 
his righteous hand would surely chastise their wick- 
edness. This was giving laws to some effect. Had 
he told them of future punishments, though he had 
been an impostor, none could detect him. But such 
were his laws, and such the sanctions he gave them, 
that the experience of every day would show, and it 
did show the nation, whether he taught them of his 
own authority, or by commission from God. The 
Lord became himself both witness and judge: no 
hypocrisy could elude his all-seeing eye; no criminal 
escape his avenging arm. And thus can you see 
that this omission of the Jewish lawgiver, to speak 
directly of future rewards and punishments, far from 
being a difficulty, or an objection to his authority, 
confirms it, shows that he w T as directed by the wisdom, 
and supported by the hand of God; he had the most 
powerful of all sanctions, a miraculous providence. 

We may add, that in those times of greater sim- 
plicity, the light of tradition from Noah and his sons, 
was not wholly extinguished. The dark cloud of 
idolatry was fast spreading over the earth, but the 



95 



rays of light were not yet wholly obscured. In 
Egypt and Canaan, and parts adjacent, there was yet 
remaining a general belief in a future state; and of 
course, a revelation of this great truth from heaven 4 
was then less needed. As the ultimate object of the 
law was to prepare the world, and especially the 
Jewish nation, for the advent of Christ, so the imme- 
diate object was to preserve the knowledge and wor- 
ship of the true God in opposition to all idolatry. 
The grand question then w 7 as, not whether they who 
please or displease God, will be rewarded or punished 
in another state; but who is God? by whom will that 
judgment be awarded? What was then particularly 
needed, was to show the world who rules it; who is 
the great arbiter of human destiny. And to this 
great end, the legation of Moses was wonderfully 
adapted. 

That Moses rejected human policy, and acted 
under a divine commission, we have a further, and 
very remarkable proof. It was the policy and custom 
of the heathen nations to have their religion in 
common, and hold to an intercommunity of gods. 
When one nation conquered another, they adopted 
the superstitions of the conquered people; took their 
gods into partnership with their own, and seemed to 
consider this as no inconsiderable part of their acqui- 
sition. This worldly wisdom likewise, did Moses 
totally reject. The laws he gave, and the religion 
he established, allowed of no fellowship with the 
idolatries of any nation; all the superstitions of the 
heathen were held in utter abomination. And what 
better evidence could he have given that his trust 
was in the Lord Jehovah, and that he acted by a 



96 



divine commission? And here, by the way, you may 
see the fallacy of the reasoning from the supposed 
fact, that idolatrous nations did not persecute each 
other on account of religion. How could there be 
persecution, where there was no ground of contention; 
where they were all united in worshipping any thing 
except the true God? To oppose their worship, to 
deny any of their gods, was accounted treason against 
the state; and how it was punished, the death of So- 
crates and others, will bear testimony. Their policy 
was to acknowledge all divinities, except him, who 
was to them an « unknown God." In Athens, we 
are told there were almost as many gods as there were 
people. And the objection which in later times the 
heathen had to true religion was, what they deemed, 
its illiberality, or this its unsocial nature. They 
hated most bitterly, and they cruelly persecuted 
God's people, because they would not acknowledge 
or sacrifice to their gods. They had no manner of 
objection to Christians worshipping the true God 
in trinity and unity, provided Christians would also 
sacrifice to their idols. And we still find in Chris- 
tian countries, and even among those who bear the 
Christian name, the same kind of liberality, men 
offended because all doctrines and tenets are not held 
in common; and censuring those conscientious Chris- 
tians who are scrupulous respecting articles of faith. 

Should any one, after what has been said, be still 
disposed to urge the question, why Moses did not 
more clearly reveal the certainty of a future state, 
we have a sufficient answer implied in the text before 
us; the time had not come, when, according to the 
plan of our redemption, life and immortality should 



97 



be brought to light; this high honour had the Lord 
reserved to grace the advent of his blessed Son; this 
was to be peculiar to the Saviour's gospel, that all 
men may see that he is indeed " the Sun of Righ- 
teousness/' "the light of the world ;" that without 
" the brightness of his shining/' we are " in dark- 
ness and the shadow of death." The faith required 
of God's people, before Christ came, was according 
to the light they then had, a faith in a greater light 
in due time to be revealed. They saw obscurely those 
things afar off, and were persuaded of them. The 
Mosaic law, we have seen, was but a preparatory 
institution. What future life could that law have 
taught, except that which the gospel teaches? But 
if the law had taught what the gospel teaches, the 
gospel would have been anticipated. Moses then 
would have had the honour which God reserved for 
his Son. It was God's will that the law should be 
given by Moses; but that grace and truth should 
come by Jesus Christ. If grace and truth had come 
by Moses, the Jews would be justified in adhering to 
the law. It would have been, (contrary to Paul's 
assertion,) a law, giving life, and verily righteousness 
would have been by the law. Then all those many 
passages of the New Testament, which express so 
strongly the insufficiency and the nullity of the law, 
after the death of Christ, would be incorrect. The 
Jews earnestly contended that their law was sufficient 
to give eternal life. But they had no just ground 
for this belief; God had precluded their vain pre- 
tensions, by giving them a law 6i having the shadow 
(only) of good things to come, and nottfie very image 
of the things;" and he gave them sacrifices which 

N 



98 



could never make the comers thereunto perfect; the 
intent of the law was to bring them to Christ. In 
the fulness of the time which God had appointed, the 
Messiah appeared, and he fulfilled the law and the 
prophets; and as the apostle says, Ci he hath obtained 
a more excellent ministry, by how much also he is 
the Mediator of a better covenant, which is established 
upon better promises;" or still more briefly, he has 
" brought life and immortality to light." 

And we may further observe, that mankind could 
not have so full a hope of life immortal, till the foun- 
dation on which alone it rests, was revealed and made 
known. This foundation is the resurrection of Christ. 
This was wanting to convince men, that of a cer- 
tainty, they shall rise to immortality. And of course, 
this momentous doctrine of a future state, could not, 
in the system of man's redemption, be fully brought 
to light, till Christ had assumed human nature, and 
died, and risen from the dead. 

It appears then, that the Lord has done all things 
well; even the objections brought against the gospel, 
when closely weighed, confirm its truth. The Saviour, 
who is the light of the world, was revealed to it in 
the manner, and by such degrees as infinite wisdom 
saw fitting. 6i In him was life, and the life was the 
light of men." And it is easy to show, would the 
time admit, that the period when this light shone in 
full splendour upon the world, was the most seasonable 
that could have been devised. I have endeavoured 
particularly, though very briefly, to evince that 
Moses' not adding to his laws the sanction of future 
rewards and punishments, shows that God was with 
him, and confirms the truth of all he wrote. And 



99 



that the manner in which he represents evangelical 
truth, forms a very consistent and very essential part 
of the plan of man's redemption. The right view 
of the subject, must lead us to say with our apostle, 
" O the depth of the riches both of the wisdom and 
the knowledge of God." Who, without feelings of 
astonishment, can behold this stupendous work, com- 
menced from the foundation of the world, ordered by 
infinite wisdom, and in one regular, consistent plan, 
carried forward by an Almighty hand, and by means 
the most wonderful, to its glorious consummation? 
Compared with this power of God, and wisdom of 
God, the wisdom of man, and all the objections of 
gainsayers, are but foolishness. What ought Moses 
to have said of immortality more or less than he did 
say? He was raised up to be instrumental m leading 
men to Christ. " He was not that light," but he 
bare witness of that light, and prepared the world for 
its rising. If we object to this part, we may as well 
object to the whole work of redemption. We may 
as well ask, why did not Christ appear at an earlier 
period ? Why is not God as wise as man ? It ought 
to convince us that the 66 foolishness of God is wiser 
than men." If no reasons could be given why the 
work of redemption was 4000 years iu maturing, it 
would ill become us to make this an objection. We 
may as well demand why other things are so ordered 
as we see them ; why a tree is a whole century in its 
growth, which might be raised up in an hour? Why 
are there not more or less planets in this solar system? 
"Why is not man a god, and earth a heaven?" The 
institutions of the law were intended to be the dawn 
of that blessed day which now illuminates the world. 



100 



The rising of the Sun of Righteousness was at that 
period, which in the view of divine wisdom was the 
most fitting. "When the fulness of the time was come, 
God sent forth his Son, made of a woman, made under 
the law, to redeem them that were under the law." 

Let us not foolishly waste our time in objecting 
that this light was not differently given; but endea- 
vour to be thankful for the blessing, and to walk as 
children of light. " Arise, shine, for thy light is 
come, and the glory of the Lord is risen upon thee." 
Let us carefully, " by patient continuance in well 
doing, seek for glory, honour, and immortality." 
That our Saviour Jesus Christ has abolished death, 
and brought life and immortality to light, is to us and 
to all men, a subject of unspeakable joy. For such 
stupendous mercy, let it be our concern, and our 
pleasure, to express our thankfulness, and set forth 
his praise, not only with our lips, but in our lives. 
To the author of our salvation, to the Father, the 
Son, and the Divine Spirit, be rendered eternal 
praise. 



SERMON VII. 



ON THE EXTENT OF CHRIST'S REDEMPTION. 



1 Cor. xv. 22. 

As in Adam all die, even so in Christ shall all be made alive. 

They, who with serious attention hear the gospel 
of Jesus Christ, and what he has done to save man- 
kind, must desire first of all, to know to whom those 
tidings are sent. Is Christ the Redeemer of all men, 
or did he ransom but a part of the human race? May 
we believe of a certainty, that it was for us he died 
on the cross, made expiation for sin, and triumphed 
over death ; or was it for a chosen few unknown to 
man in this present world? This is, indeed, a ques- 
tion of momentous concern to those who preach, and 
to all who hear the gospel. It is an inquiry in which 
we have no guide but the word of God. The opinions 
of men are discordant; the deductions of h uman reason 
are fallible; on theological systems, we cannot safely 
rely. To the law and to the testimony we must have 
recourse. What is written? How readest thou? 

In the text which is now commended to your par- 
ticular consideration, Str Paul declares, that M as in 



102 



Adam all die, even so in Christ shall all be made 
alive;" that the benefits of ouf Saviour's death and 
resurrection; are as extensive as the effects of Adam's 
sin. The same truth he has not less clearly, and 
much more fully shown in his fifth chapter to the 
Romans. But this is a question of such high import- 
ance, and in which we are all so deeply interested, 
that it is chosen for the subject of our present dis- 
course; in which it is proposed, if the Lord permit. 
First, to examine the testimony of God's word respect- 
ing the extent of Christ's sacrifice and merits: And, 
Secondly, to show in what respects the redemption of 
Jesus Christ, and salvation through him, are general 
and extended to all. 

I. The texts of the scriptures which speak of Christ 
as the Saviour of mankind, generally, are so many, 
that we can but make a selection. Passing by the 
Old Testament altogether, it will be sufficient to 
refer you to some remarkable passages in the New. 
And among the first and most remarkable of these, 
is the message to the shepherds of Judea, by an angel 
from heaven, who declares the Saviour's advent to 
be u good tidings of great joy to all people." Now if 
there were any, for whom Christ did not appear as a 
Saviour, to them his birth could not have been good 
tidings, nor a subject of great joy. This declaration 
of the angel our Lord confirmed, when he ordained 
his apostles, commanding them to (i preach the gospel 
to every creature." The same redemption, the same 
Saviour, the same offers of life eternal which they 
proclaimed to one, they must proclaim to all without 
exception. 



103 



Christ is often spoken of as the Saviour of the 
world in such a manner, as evidently to comprehend 
all men. He is " the Lamb of God who taketh away 
the sins of the world." He told Nicodemus that 
¥ God sent not his Son into the world to condemn the 
world, but that the world through him might be 
saved ; that whosoever believed in him should not 
perish, but have eternal life;;" that the same offer 
was generally to all. God is said to be ( < in Christ 
reconciling the world unto himself." St. John says, 
that Christ " is the propitiation for our sins, and not 
for ours (who are Christians,) only, but for the sins 
of the whole world." St. Paul says to him, "we 
trust in the living God, who is the Saviour of all men, 
specially of those who believe." And also, that 
66 Christ Jesus gave himself a ransom for all;" that 
66 God our Saviour will have all men to be saved, and 
come to the knowledge of the truth;" which evi- 
dently means, not that God has decreed, or positively 
ordained, that all men shall be eventually saved, but 
that the dispensations of his mercy in Christ are 
general, without respect to person; that "Christ 
tasted death for every man." 

Indeed, this doctrine that Christ died for all, was 
so well known in the apostles' days, that St. Paul, in his 
second epistle to the Corinthians, reasons from it, as a 
truth that no Christian would doubt; " If one died for 
all, then were all dead." And his argument implies, 
that except Christ did die for all, all were not dead 
in sin; all mankind are not in a fallen state. But we 
are taught every where in the scriptures, and espe- 
cially in our text, that both positions are true ; In 
Adam all die, in Christ all are made alive. Both 



104 



of these must be admitted, or both denied; to be ally 
way consistent, we must hold, that in Adam all men 
did not die, or that in Christ they are all redeemed 
from death. 

By reasons too, drawn from the doctrines and the 
language of the scriptures, it is evident that Christ is 
in some sense, the Saviour of all. Thus he is called 
the second Adam, the second man or federal head. 
To be the second Adam, he must have the same 
extensive relation to all, as had the first Adam. If 
in the one all die, in the other all must be made alive. 
And accordingly, St. Paul reasons to the Romans; 
"As by one man sin entered into the world, and 
death by sin," and u by the offence of one, judgment 
came upon all men to condemnation, even so, by the 
righteousness of one, the free gift came upon all men 
unto justification of life." Every where it is shown, 
that the remedy is as extensive as the disease; and 
indeed, that we gain more in Christ, than in the first 
Adam we lose. 

It is a further confirmation of this doctrine, that 
Christ's redemption is made to all men a ground of 
obligation and duty to God, and an aggravation of sin. 
They who sin under the light of the gospel, are said 
to "do despite to the Spirit of grace;" " they count 
the blood of the covenant, wherewith they are sanc- 
tified, an unholy thing." St. Paul asks, " how they 
shall escape, who neglect so great salvation," implying 
certainly, that the salvation had been truly offered to 
some, who neglected it. He also forbids our causing 
those to perish for whom Christ died, clearly admit- 
ting, that those for whom Christ died, may perish. 
St. Peter prophesies of false teachers, " who privily 



105 



shall bring in damnable heresies, even denying the Lord 
who bought them, and bring upon themselves swift 
destruction;" and through the second chapter of his 
second epistle, he speaks of the pernicious conduct 
and the dreadful end of some whom yet the Lord has 
bought. And if the Lord has bought, if he has made 
atonement for some of those who perish, undoubtedly 
he has for all. Those wicked heretics, who, as he 
shows, 6i turn from the holy commandment given 
unto them," as the swine returns to his filth, and who 
perish in their ungodliness, were redeemed by the 
Saviour; they were purchased by his blood. 

The nature which Christ assumed, shows too, that 
his redemption is general. He did not take the 
nature of any select number of individuals, but human 
nature generally; he was the seed of the woman, 
equally related to us all ; my nature suffered on the 
cross no less than yours ; Judas, as well as Peter, had 
a High Priest touched with the feelings of our common 
infirmities. He delighted, whilst on earth, to call him- 
self " the Son of man;" a Saviour who was related to, 
and represented the human family. All who apper- 
tain to this family, all the children of the first Adam, 
have this Saviour for their kinsman according to the 
flesh. Your sins caused him to suffer on the cross, 
no less than mine. And if he suffered for us both, 
for both also he made expiation. 

And accordingly, the scriptures further teach, that 
all men are bound to honour Christ as their Redeemer. 
We are obligated to honour him as our Saviour; to 
receive him as both Lord and Christ. Are there any 
children of Adam who ought not to say, " we are not 
our own, we are bought with a price?" They who 

o 



106 



refuse to say this, deny the Lord that bought them. 
Do not the scriptures also, command all men every 
where to repent, and believe in Christ? Unbelief is 
condemned as a sin, as a great and unpardonable sin; 
"he that believeth not, shall be damned." But if 
Christ be not their Saviour, if for them he did not 
shed his blood, how could they believe in him as their 
Saviour, without believing what is not true? If there 
be any for whom Christ did not shed his blood, in 
denying him as their Saviour, they would maintain 
the truth. And yet, what does Christ himself say 
on this subject? "He that believeth on him is not 
condemned; but he that believeth not, is condemned 
already, because he hath not believed in the name of 
the only begotten Son of God." This, you see, is 
particularly their condemnation; for this, chiefly, 
they who hear the gospel will be judged and punished^ 
because they do not receive God's testimony, that 
Christ is their Saviour; because they prefer the 
darkness of their own sinful hearts, to that light 
which cometh down from heaven, and is the life of 
men. So too, St. Paul asks, "How shall we escape 
if we neglect so great salvation?" What hope can they 
have of escaping future condemnation, who refuse to 
be saved in that way, which divine mercy has opened 
to them? But how can any neglect the salvation of 
Christ, if Christ be not their Saviour ; if he did not 
shed his blood to redeem their souls? Here then, is 
also a clear proof from scripture, that all are redeemed; 
all are bound to honour Christ as their Redeemer; all 
are bound, at the peril of their eternal welfare, to 
believe in Christ, and embrace the salvation which 
his gospel offers. 



107 



We may add what is not less to the purpose, and 
fully confirms this doctrine, that the same gospel is 
to be preached to all men ; God is willing that all 
shall be saved; and it is our duty to labour and to 
pray for all. But how could we in faith pray for 
the salvation of all men, or preach to all, except we 
believe that Christ is their Saviour; that the door of 
life eternal is opened to them, the same as to us? 
We have, indeed, the fullest assurance of this; we 
know God will have all men to be saved, as much as 
he wills that all men should do justly, love mercy, 
and keep his commandments. He is not willing that 
any should perish, but that all should come to re- 
pentance. We are commissioned to preach the 
gospel to every one without exception. God will 
have all men come to the knowledge of the truth ; 
we must pray for all. But how great, I repeat, how 
dreadful would be our embarrassment, in praying for 
the salvation of men, except we believe that they 
have a Saviour ; that to them also, the door of life is 
opened! Would Christ on the cross have prayed for 
the blaspheming Jews, if the blood he was then 
shedding, was not offered for their benefit? How, 
indeed, could any man pray for himself ; how could 
we plead the merits of Christ for the pardon of our 
own sins, and for our acceptance with God, if it be 
a matter of uncertainty whether Christ died for all? 
If any are left out of his purchase, who are more 
likely to be so left out than we? If he did not taste 
of death for every one, we who are so unthankful, 
and so unholy, may well doubt whether he tasted 
death for us. Who have less claim for any interest 
in his blood, than we who have lived so wickedly, 



108 



anti have so often crucified him afresh? I know not 
what assurance we can have that he died for us, hut 
that most comforting truth, that he died for all. 
Were it revealed that there is even one descendant 
of Adam for whom Christ did not shed his blood, 
what penitent soul would not with trembling, exclaim, 
surely I am he? Who would dare to approach the 
living waters, were not this the invitation, " Who- 
ever will, let him come, and take the waters of life 
freely?" We know that in our heavenly Father's 
house is bread, not only enough, but to spare; at his 
table is still room. We know that he expostulates 
and beseeches, "Why will ye die?" He chides and 
condemns the folly of those who obstinately perish. 
66 Because he can swear by no greater, he hath sworn 
by himself." " As I live, saith the Lord God, I 
have no pleasure in the death of the wicked; but 
that the wicked turn from his ways and live." How 
often, as Christ with tears tells the unbelieving Jews, 
w r ould he have gathered them as a hen doth her brood, 
and they would not; the fault was wholly theirs. It 
was God's will that they should repent and be saved, 
but (i they rejected the counsel of God against them- 
selves," and to their own perdition. St. Paul said, 
" My prayer to God, and heart's desire for Israel is, 
that they may be saved." He knew that their own 
hardness debarred them from God's kingdom: there 
was balm in Gilead, and a physician there. St. Paul 
knew that God had not said to the seed of Jacob, 
« seek ye my face in vain." He knew well who had 
said, u What could I have done more to my vineyard, 
the house of Israel, that I have not done in it?" 
Their failure of fruit, was their own fault. 



109 



II. There is then, a sense in which the redemption 
of Christ, and salvation through him, are general and 
extended to all. In what sense, or in what respect 
this is true, is also worthy of our particular attention. 

Should any ask, or wonder why, if Christ died for 
all, it does not follow that all will be saved, let him 
open his bible at almost any chapter, or let him look 
at the conduct of mankind, and he will find an answer. 
It is, the Saviour himself says, because men love 
darkness rather than light; their sins more than their 
souls, and this world more than heaven; they will 
not come to him, that he may give them life. For, 
let it be remembered, our redemption and our salva- 
tion, are not the same thing. The gifts and calling of 
God are one thing, the use we make of his blessings 
another. We should carefully distinguish what God 
has done for us, from that which he works within us, 
and requires of us. Christ has redeemed us, but it 
is by the Holy Ghost that we are sanctified and re- 
newed ; and except a man is thus " born again, he 
cannot see the kingdom of God." Christ has died 
for our sins, and he has risen for our justification, but 
he does not repent nor believe for us; and he tells 
us, that without repentance and faith, we cannot be 
saved. 

1. Christ is the Saviour of all ; because, as we have 
seen, he died for all; he has made satisfaction to 
divine justice; he has put away sin by the sacrifice 
of himself; the Lord has laid upon him the iniquity 
of us all. Believers in him may now plead his merits 
and the sacrifices of his cross, for their pardon and 



110 



justification. The law of God, though just and holy, 
will no longer condemn them. 

2. He is the Saviour of all, because for all he has 
conquered sin, and satan, and death ; those mortal 
enemies, which, by ourselves, could never be sub- 
dued. "He took part of flesh and blood, that, 
through death, he might destroy him that had the 
power of death, that is the devil; and deliver them, 
who, through fear of death, were all their life- time 
subject to bondage." He came into this world to 
destroy the works of the devil ; and though he soon 
left the world, he will reign as the Christ, till he hath 
put all enemies under his feet: the last enemy that 
shall be destroyed is death. 

3. He is the Saviour of all, because to all he has 
become the resurrection and the life; thus opening to 
all, a new and living way to eternal blessedness. The 
dead shall hear his voice, even all who are in their 
graves, and shall come forth. In our text it is ex- 
pressly said, that u as in Adam all die, so in Christ 
shall all be made alive." He is u the resurrection and 
the life." " In him," (says Mr. Scott,) "and through 
his mediation, all the dead shall rise again. He is 
the author of the resurrection, and it will be effected 
by his power." The wicked he will raise as their 
Lord and judge; the righteous will rise with him as 
their head, to reign with him for ever. " In every 
sense, he is the resurrection, the source, the sub- 
stance, the first-fruits, and the efficient cause. He 
is, indeed, the fountain, the support, and the giver of 
life, temporal, spiritual, and eternal; and no man can 



Hi 



have it but by and from him;" not only is he the way 
and the truth, but also the life. By him is immor- 
tality brought to light; he has led captivity captive. 
Through his mighty power, all shall awake from the 
sleep of death, and rise to bliss or wo. 

4. He is, of course, the Saviour of all; because, to 
all he has opened a new and living way to immortal 
blessedness, and salvation is made possible to every 
creature. He has made satisfaction for their sins ; 
the penalty of death for Adam's transgression, is 
cancelled by Christ's death and resurrection. In 
the one, we all die; in the other, we are all made 
alive. By the Saviour, we are now in a better state 
than that in which were the first pair in Paradise. 
For in that state, one transgression was inevitably 
fatal. Ci In the day thou eatest thereof, thou shalt 
surely die :" but now, "if any man sin, we have an 
advocate w r ith the Father, Jesus Christ the righteous, 
who is the propitiation for our sins; and not for ours 
only, but for the sins of the whole world." 

5. He is also the Saviour of all, because to all ge- 
nerally, and without any exception, he extends the 
offer and the means of salvation. Wherever his 
gospel is preached, we know, to our sorrow, that 
many u neglect this great salvation;" and we know 
not how such can escape the righteous judgment of 
God; but however they neglect or despise it, to them 
is the same offer made, as to those who believe. 
Many are called, however few may be chosen. 
Whether you will hear, or whether you will forbear, 
to every one of you, the same advantages, and pri- 
vileges, and means, are extended. To you all, equally 
and impartially, the same bible is open; the same 



112 



gospel is preached, and the same Saviour offered. 
The invitation is free to all ; " whoever will, let him 
come," The ministers of Christ are commanded to 
go into the streets and highways, and into all places, 
where men are to be found; and, far as persuasion can 
do it, compel them to come in. May not he be truly 
called the Saviour of all, who has made expiation for 
their sins; who has conquered their spiritual enemies; 
who will raise all from the dead ; who has opened to 
all a way to life eternal ; who has made salvation 
possible to all, giving them also, the offer and means 
of salvation ? Yes, all things through Christ's redemp- 
tion, are now prepared, for your being accepted with 
God, and blessed for ever. The invitation is general; 
< { Come, for all things are now ready ;" a sacrifice is 
offered; an atonement is accepted; justice is appeased; 
God is rendered propitious ; every preparation is 
made; there is yet room at the table of salvation; 
there is bread enough and to spare ; nothing indeed 
is wanting but the guests to sit down. The same 
feast of fat things is offered; the same bounty is ex- 
hibited to those who accept the invitation, and to 
those who " make excuse." 

But though Christ is thus generally the Redeemer 
of all who die in Adam, to be eventually saved in 
him, with an everlasting salvation, we are required 
to repent of our sins and to believe his gospel. As 
St. Paul writes to Timothy, (i God is the Saviour of 
all men, and especially of those who believe." To all 
salvation is made possible; to all it is offered; but in 
a more proper sense, is God the Saviour of those 
who submit to his righteousness ; who receive and 
obey the gospel ; w T ho actually turn to God through 



113 



faith in Christ, because they will not only live beyond 
the grave, but will be for ever blessed in heaven. 

Salvation then, we see, is so far general, that it is 
placed within your reach. You are so redeemed from 
the curse of the law, that a way is opened by which 
you may escape its condemnation; you may, any, or 
all of you, draw nigh to God in full assurance of faith. 
Christ has assumed the nature ; he has suffered the 
pains ; he has fulfilled the righteousness ; he has made 
the atonement, and has gained the victory over sin 
and death, which were necessary to constitute him 
the Saviour of all mankind. There is nothing proper 
to a Redeemer of our whole race, which he has left 
undone. So was Moses, his type, the deliverer of all 
the Hebrews, though ever so many of them had 
refused to leave Egypt, or through their sins had 
perished on their way to Canaan. And yet he was 
the deliverer, especially of those who believed his 
word, obeyed God, and persevered till they entered 
the promised land. If any came short, it was through 
their own evil heart of unbelief. God gave them a 
deliverer sufficient for all. The same favours and 
privileges were bestowed upon those who murmured 
and turned back, as upon those who continued faithful. 
u This Moses, whom they refused, saying, who made 
thee a ruler and a judge, the same did God send to 
be a ruler and a judge." And the like is true, as 
St. Peter shows, respecting Christ: God sent him 
to be to all a ruler and deliverer; and such he is, 
whether men receive or reject him. In estimating 
his character, we must regard, not the opposition of 
men, but the counsel and purpose of Almighty God. 
The gift is not the less real and good, because men 

p 



114 



despise it. If Christ has died for you; if the Lord 
has laid on him your iniquity; if he has led captivity 
captive, and poured out upon all flesh-, the unspeaka- 
ble gift of his Holy Spirit, and freely invites you, 
and all the ends of the earth to look unto him and 
be saved, what, in his own language, by his prophet, 
could he do more? What more can be wanting to 
constitute him a Saviour "to you, and to all people?" 
Though you refuse to have him rule over you, God 
has appointed him to rule; to him all power is given, 
in heaven and on earth. Through his merits, God is 
ready to forgive you that great debt of ten thousand 
talents; but if this, his goodness, does not lead you to 
repentance; if his offered mercy does not induce you 
"to love mercy;" if you will take by the throat a 
fellow-creature who owes you but a hundred pence, 
he will not be especially your Saviour, but cast you 
into prison, till the whole immense debt is paid. Let 
us, as an apostle exhorts, take warning by those 
Israelites, who, after they had been redeemed, fell 
in the wilderness. Those things happened for our 
example, and are written for our learning, " lest any 
man should fall after the same example of unbelief." 
" He that despised Moses 9 law, died without mercy; 
of much sorer punishment shall he be thought worthy, 
who hath trodden under foot the Son of God, and 
counted the blood of the covenant wherewith he was 
sanctified, an unholy thing, and hath done despite to 
the Spirit of grace." 

But when we speak of what is required of men, 
that they may be saved in Christ for ever, let us not 
forget, that by grace we are saved; that of ourselves, 
and in our own strength, we cannot change our hearts, 



115 



nor return unto God by repentance and faith. It is 
by his Spirit working within us to will and to do, 
that we can obey his word, and work out our own 
salvation. Yet from what we read in the holy scrip- 
tures, and learn of God's merciful goodness, we may 
humbly trust that he will give us the aid which is 
necessary, that we may do his will. On this subject 
would I speak with the utmost reverence and awe. 
If God's Spirit sometimes ceases to strive with har- 
dened sinners, it is, we may believe, in the case of 
those who have long resisted the Holy Ghost, and 
done despite to the Spirit of grace. The scriptures 
do not teach us that men perish because God refuses 
his aid, but because men reject his counsel against 
themselves. Such was the case of those who perished 
in the flood; such was the sin of those who withstood 
Moses; and of those also, who crucified their Saviour. 
St. Stephen tells them, "Ye do always resist the 
Holy Ghost; as your fathers did, so do ye." We 
read of those who grieve, and of those who quench 
the Spirit, and of those who receive the grace of 
God in vain. In the sixth chapter to the Hebrews, it 
is evidently admitted, that u those who were once 
enlightened, and have tasted of the heavenly gift, 
and were made partakers of the Holy Ghost,'' may so 
fall away, that it is impossible to 66 renew them again 
unto repentance." Our Saviour has taught, that of 
all sins, that against the Holy Ghost is the most un- 
pardonable; and how such sin can be committed, but 
by those with whom the divine Spirit some way 
strives, it is not easy to conceive. It is evident from 
the scriptures, that God's Spirit does strive with 
many who are not finally saved. 



116 



And who would dare to say of himself, that he has 
received no portion of divine grace? Have you never 
experienced any feelings of remorse; any compunc- 
tions of heart, or awakening of conscience? Have 
you never perceived an inward monitor, restraining 
you from sin, or exciting you to fear God, and deal 
justly with men? Has not God at any time, either 
by his word, or by the mouth of his ministers, warned 
you of the peril of sin, nor called you to believe and 
be saved? Certainly you have received from the 
Saviour much knowledge of God, and what you 
ought to do. You have been taught from the scrip- 
tures your fallen, sinful state; and at sundry times, 
and in divers manners, have been invited and urged 
to turn to God. He has given you understanding, 
and to your understanding he has revealed the nature 
and excellency of that salvation, which is in Jesus 
Christ. Let us not, therefore, add to our other sins, 
so great a sin, as denying that his grace is sufficient 
for us. The grace of God w T hich bringeth salvation 
has so appeared to all men, that all who neglect it 
are without excuse. 

Let us so improve from this subject as not to abuse 
it, nor turn from the straight and narrow way, to the 
right hand or to the left. Let no one fear that for 
him the Saviour did not shed his blood; and let no 
one presume, that because Christ died for all, of 
course must all be saved. That lie of satan, " Ye 
shall not surely die," as God has said, was what first 
emboldened, and still emboldens man to sin. Christ 
as the Saviour of all, has opened to us the door of 
life; he has offered one sufficient sacrifice for sin; he 
has found a place for repentance; he has shown how 



117 



God can be just-, and yet justify those who have 
sinned; but he is especially and eminently the Saviour 
of those who believe and obey the gospel. They are 
called according to God's purpose; they shall be de- 
livered from the second death, and never come into 
condemnation. And of this blessed number, let us 
pray, and let us strive that we may be. Receive 
with meekness the ingrafted word which is able to 
save your souls. Think not to mend or improve 
God's word, nor attempt to make it agree with any 
favourite system. Let it be our great desire spi- 
ritually to live in Christ. As he died unto sin once, 
and now lives unto God, " likewise reckon ye your- 
selves also to be dead indeed unto sin, but alive unto 
God, through Jesus Christ our Lord." Amen. 



SERMON VIII, 



THE INTENT AND USE OF THE LAW. 



Gal. iii. 19. 

Wherefore then serveth the law? 

There is, perhaps, no question in theology, of equal 
importance, so imperfectly understood, as the one 
which these few words propose. As the apostle has 
in this chapter clearly shown, and the scriptures 
every where teach, we are not justified or saved 
"by the works of the law," but "by the hearing of 
faith." In the gospel of Jesus Christ, is offered to 
fallen man pardon of sins, reconciliation to God, and 
eternal life from the free grace, the gratuitous mercy 
of God^ obtained for us by the intercession of a Me- 
diator. The doctrine which lies at the foundation of 
all we preach, is Christ crucified. To those who ask 
what they shall do to be saved, we must answer, 
"Believe on the Lord Jesus Christ." To those who 
asked him, "what shall we do, that we may work 
the works of God?" he answered and said, " This 
is the work of God, that ye believe on him whom he 
hath sent." We preach Christ alone, as "the end 



119 



of the law for righteousness, to every one that be- 
lieveth." 

But why then, do we preach the law? Why "by 
the terrors of the Lord," do we now persuade men? 
If by the terms of the gospel, we are not under the 
law, but under grace, of what use is the law in the 
scripture scheme of doctrine? And why are its rigor- 
ous precepts still made a part of our public teaching? 

Not only is this a difficulty in the minds of many 
Christians, but wiiat is worse, ignorance respecting 
it, is the source of errors. For by some the law is 
so preached, as almost to exclude the gospel ; they 
seem to view the religion of Christ, as but little more 
than a correct system of morals; and to represent 
salvation as depending chiefly on the merits of our 
own w r orks. And others seem to hold, that believers 
in Christ are released from the moral obligation of 
God's law; that with regard to them, its condemning 
power is wholly done away; and that to preach the 
law, is to depart from the gospel. On this ground, 
some have objected to the public reading of the Ten 
Commandments. 

We find in the New Testament, and especially in 
the writings of St. Paul, that this difficulty occurred 
to the earliest Christians; and that objections of this 
sort were proposed to the first preachers of the 
gospel. The apostle has stated it in the words of our 
text, and takes it up as an objection in the mouth of 
his opponents: " Wherefore then serveth the law?" 
Of what use can it be in the system of doctrine which 
you apostles preach ? How can your teaching it, pro- 
mote salvation by faith in Christ ? We trust that an 
answer to this question will be profitable to a Christian 



120 



congregation. May the Spirit of God guide us in 
the discussion, and conduct us to the knowledge of 
the truth as it is in Christ Jesus. 

The text has respect more particularly to the law 
given by Moses : but it is intended^ the Lord per- 
mitting, to treat the subject in the larger sense, as 
containing the whole of God's law revealed, or pre- 
scribed to men. For the same question may well be 
asked, respecting any moral precepts which we in- 
culcate, and it is evidently of very great importance, 
that we should clearly understand what good purpose 
any law serves under the gospel dispensation. The 
inquiry will show, that it answers four great ends, or 
purposes in religion; and that it is not less necessary, 
and much more useful to preach the law now, than it 
would, or could be, if the gospel were not revealed. 
The law now serves to convince men of sin; to bring 
them to Christ; to restrain the wickedness of mankind, 
and to conduct the faithful in the way of righteous- 
ness and peace. It may, indeed, be said, that the 
whole use of the law " is briefly comprehended in 
this saying, namely/"' " To bring us to Christ." But 
I trust, through the divine blessing, it will be pro- 
fitable to be more particular, and to consider, that 

I. One use of the law is, to convince men of sin. 
And this conviction of sin, or repentance towards 
God, is, every Christian knows, the first, and one of 
the most essential steps towards the attainment of that 
salvation which is in Jesus Christ. The scriptures 
have concluded all under sin. The gospel views our 
whole race, as by nature, destitute of all moral good- 
ness whereby we can be justified, and under the 



121 



I 



general sentence of condemnation. To convince us 
of this, God gives us commandments which are holy 
and good; he promises blessing and life to those who 
keep them; and threatens the transgressor with pains 
and death. Our imperfect obedience, to say the most, 
or rather our wicked violation of God's righteous 
laws, shows that we are guilty and justly condemned. 
Hence, we see the fitness of many passages of the 
scriptures, which would otherwise seem strange and 
difficult: as when St. Paul says, "The law entered, 
that sin might abound. ?? The law is holy, and the 
commandment is holy; and he who ordains the law is 
just and good. He gave the law not to make men 
sinners, but to show and convince us that we are sin- 
ners. In the like sense, the same apostle says, " The 
commandment which was ordained unto life, I found 
to be unto death and for a very obvious reason, he 
had violated the commandment; he had sinned against 
God ; of course, instead of obtaining the life which is 
promised to those who keep God's law, his transgres- 
sion incurred the death which was the just penalty. 
Thus, " the law is the ministration of death ;' ? not 
because God is unjust or severe, but because men are 
sinners, and the wages of sin is death. 

It has been urged as an objection against God's 
laws, and against his religion, that conscience, or a 
sense of guilt, is the effect of habit or education ; 
that we suppose things to be wrong or sinful, not 
because they really are so, but because we are taught 
so to believe. And this they pretend to confirm by 
the fact, that what is esteemed as vicious or sinful in 
one age, or one country, is in another, thought to be 
consistent with true religion and good morals. But 

Q 



t 

122 

this confounding conscience with a rule of conscience, 
proves only an ignorance of Christian doctrine. They 
err not knowing the scriptures, nor "wherefore serveth 
the law." The truth of the doctrine, that the carnal 
mind is enmity against God; that man is by nature 
inclined to sin, depends not on the extent or correct- 
ness of his knowledge; it is the evil disposition of his 
heart to depart from God, to injure his fellow crea- 
tures, and neglect his own best good. Men, though 
they live in the most savage state, and no law be given 
them, still have this evil heart always ready to show 
itself, as circumstances occur. Accordingly, St. 
Paul declares, that " until the law, sin was in the 
world, but it is not imputed where there is no law." 
Men are not accounted guilty of trangressions which 
they have not committed, or of particularly violating 
laws which have not been to them revealed. " I had 
not known sin, but by the law; I had not known lust, 
except the law had said, thou shalt not covet." But 
if the law had not said this, God would know that 
the heart of man is disposed to sin. There is still 
the same disposition in man to oppose the righteous- 
ness of God, though no law is given him. Let a law 
pure and holy be given him; a law which requires 
him to love God supremely, and his neighbour as 
himself, and his corrupt nature will be manifest; and 
the more he is brought into the light of divine truth, 
the more will his depravity appear. 

Suppose for illustration, the case of an obstinate, 
froward child. Should his parent give him no com- 
mands, his disposition would be less evident; nor 
would he be punished for any particular act of diso- 
bedience. But let his father order something dis- 



123 

pleasing to the child, and his perverseness would 
appear. And however good or just the command 
might be, the offence in consequence would abound. 
And suppose there were two such children in different 
families, and their parents should command them to 
do things of an opposite nature; the one is ordered 
to labour, and the other to refrain from labour ; by- 
disobedience, they would equally manifest the want 
of filial piety. From this, you may see how idle is 
the conceit that men are not sinners, because the 
same laws, and customs, and notions of moral goodness, 
do not prevail in every age and every land. In no 
land, and in no age, is there a natural disposition 
66 to do justly, love mercy, and walk humbly with 
God." The propensity of our nature is to be selfish, 
proud, and worldly; to idolize the creature; to spend 
our days in vanity; and to do to others, what we are 
not willing that others should do to us. 

Here then, we have one excellent use of God's 
law; it convicts us of sin; shows the depravity of our 
nature ; it humbles our pride, and drives us from 
every strong hold of self-righteousness. It is a mir- 
ror which reflects the deformity of the heart ; the 
extremity of our distempered state, and sends us, 
with trembling solicitude, to the physician of our 
souls. 

II. And this leads us to consider a second use of 
the law; it brings men to Christ. By a view of its 
justice; by a fear of the penalty, and a sense of 
the guilt of transgression, many, and perhaps we 
may say, most converts to the Christian faith, are 
first awakened to righteousness, and moved to flee 



124 

from the w.rath to come. They see and feel their 
perilous state, that they are perishing sinners ; by 
the inflexible justice of a righteous God, condemned: 
they are sensible that u by the law there shall no 
flesh be justified; for by the law is the knowledge of 
sin." How awful seems the state of a soul thus con- 
victed! A just law condemns him. The vengeance 
of a holy God pursues his guilty soul; and should he 
sink down into hopeless perdition, he feels that it 
would be a righteous doom. But not thus hopeless 
is his state; the sound of a great salvation salutes his 
ear: (i Come unto me all ye who labour and are heavy 
laden, and I will give you rest." « To the Lord our 
God belong mercies and forgiveness, though we have 
rebelled against him:" " Believe on the Lord Jesus 
Christ, and thou shalt be saved." 

And thus do the terrors of the violated law prepare 
men for the comforts of the gospel. By opening the 
sinner's eyes to his ruined state, the God of mercy 
displays before him the riches of his love in Jesus 
Christ. Preaching the law, sends men to their Sa- 
viour for refuge, and produces repentance not to be 
repented of. It gives a deep and thankful sense of 
God's mercy in Christ; it exhibits this great salvation 
as what it is, a miracle of grace; they who are thus 
awakened, know that much is forgiven, and they love 
much. 

We see here, the wisdom of God in his dealings 
with his chosen people Israel; in giving them laws 
and ordinances, to try and to prove them; to know, 
and to make known, what was in their heart. The 
rites and laws he gave them, were to be in force till 
the promised seed should come ; and they were so 



125 



wisely, so wonderfully framed, that while they were 
types and prophesies of the Messiah, they convinced, 
or they ought to have convinced the people how 
much they needed his salvation. Most truly does 
the apostle say, a few verses after our text, " The 
law was our schoolmaster, to bring us to Christ, that 
we might be justified by faith. ?? If man were pure 
and free from sin, a perfect, holy law, would show 
his purity and increase his happiness ; it would 
manifest to his conscience and to the world, his dis- 
position to love God and to do his will. But it 
shows sinners their guilt and the worth of their 
Saviour. 

Evidently then, the law serves these two very 
salutary ends, of convincing men of sin, and bringing 
them to Christ. The preaching of it produces re- 
pentance towards God, and faith in him who is u the 
way, and the truth, and the life." 

III. And it has also a third use; it restrains the 
wickedness of mankind; and in this view, it is ex- 
ceedingly useful. This is noticed by the apostle, 
and is the answer to his question in the text, u Where- 
fore serveth the law? It was added, because of 
transgressions:" one great design of it is, to operate 
upon the fears of men, and by its awful terrors, to 
arrest the sinner in his mad career; to intimidate his 
soul ; to restrain his wicked hand from violence, 
through the dreadful apprehension of a future judg- 
ment. That this is one great and wise end of law, 
every lawgiver among men, and every civilized 
people must be sensible; for this is almost the only 
purpose of human laws; to deter men from evil; 



126 



to keep them within the paths of equity and righ- 
teousness, and to turn the hands, if not " the hearts 
of the disobedient, to the wisdom of the just." And 
if human laws, which are so imperfect, which can 
but take cognizance of a few outward acts, and which 
are so easily and often evaded by the artful and 
wicked; if human laws, with all their imperfections, 
are of great use and efficacy in preventing wicked- 
ness and promoting peace and good order in society, 
much more extensive, powerful and efficacious, must 
be the mandates of an Almighty, heart-searching God. 
His laws are not confined to the outward act, nor are 
they dependent on human testimony; they reach the 
conscience; they sift the soul ; they penetrate the 
secret windings of the most deceitful heart. 

te The veil of night is no disguise, 

No screen from God's all-searching eyes." 

By the scrutiny of the divine law, the works of 
darkness are dragged into open day; the guilty soul has 
no hiding place from the divine presence. Perhaps 
there is not a soul so abandoned to corruption ; so 
heaven-daring in transgressions, as not sometimes to 
fear and to tremble at the thought of God's righteous 
retribution. When the minister of God " reasoned 
of righteousness, temperance, and judgment to come, 
Felix trembled." And a wicked Herod was con- 
strained to do many good deeds, by the law of God, 
declared from the lips of his faithful servant, John 
the Baptist. Thus does a merciful God control 
the wickedness of man, and preserve the world in 
greater peace. If his law does not bring all men to 
Christ, it prescribes limits to the ungodly, and sets 
them bounds which they shall not pass. Many, very 



127 



many, who think themselves unbelievers, and exult 
in defying God, and contemning his mercies, cannot 
be wholly what they boast of. As they partake in 
the works, so do they in the faith of devils ; they 
sometimes " believe and tremble." When by some 
awakening event of God's providence, he harrows up 
their guilty souls, " the violated law speaks out its 
thunders" to their conscience, and the agonies of 
remorse, like a smothered flame, are increased by the 
efforts to conceal them. God has not, daring sinner! 
left himself without witness ; nor can you, with all 
your sin, and pride, and affected infidelity, be wholly 
an unbeliever. You cannot wholly escape the fear 
that God is true. You may hate his character, 
oppose his government, and wish to dethrone the 
Almighty, but sometimes his terrors will reach your 
heart, and make you feel that " it is a fearful thing 
to fall into the hands of the living God." The day 
may yet come, when that law which you now despise, 
and trample under foot, will, like the crown of thorns 
which encircled your Saviour's head, present its 
thousand points to your guilty soul; and if it does 
not lead you to repentance, may goad you on to the 
horrors of despair. 

It is more pleasing, though not perhaps more pro- 
fitable to reflect, in how many thousand instances 
and to what great degree, men, from the excellence, 
and the holy influence of God's law, are induced to 
do good, and to conform in part at least, to the holy 
commandment delivered unto them. This is of vast 
benefit to society, and to Christians it is an unspeaka- 
ble consolation. When the disciples of Christ look 
back on their lives past, and reflect in how many 



128 

instances they have been preserved from wickedness 
and folly, through the fear of the Lord, and from 
regard to his righteous laws, their hearts are filled 
with gratitude and praise. It is, we know, required 
and is most desirable, that the love of God should 
so rule our hearts, as to produce obedience to his 
will; but " the fear of the Lord is the beginning of 
wisdom," and happy it is when this restrains us from 
sin and excites us to our duty. 

IV. There is still another end which the law 
serves, and no less worthy our thankful considera- 
tion. It conducts the faithful Christian in the way of 
righteousness and peace; it very much assists us in 
doing God ? s will, living to his praise, and obtaining 
an assurance that we are accepted with him. And 
how else should we walk and please him? His law 
is an unerring rule to guide our steps; it awakens 
our diligence; exalts our hopes, and conducts in the 
straight and narrow way which leads to life. When 
men are truly awakened to righteousness, and their 
minds, by God ? s grace are renewed, they have a 
sincere desire to live to God. But how could any, 
even the best Christians, live to God and do his will, 
except they first know his will respecting them; 
except he himself prescribes to them the way which 
he approves? A pious child, who loves his parent, 
desires to be conformed to his will; he receives with 
pleasure his commands; he rejoices in the opportu- 
nity of showing his affection and pleasing the father 
whom he respects and loves. And thus do Christians 
love the Father of their spirits; with like satisfaction 
do they read and search the scriptures, and endeavour 



129 



to understand God's law, and to do his will. The 
study of his word makes them more and better ac- 
quainted with his perfections, and the observance of 
it increases their assurance of a blessed immortality. 
Hear with what pleasure the psalmist meditates upon 
God, and how great was his delight in keeping the 
divine commands: "I have rejoiced in the way of 
thy testimonies, as much as in all riches. Make me 
to go in the path of thy commandments, for therein 
is my delight. Thy statutes have been my song in 
the house of my pilgrimage. It is good for me that 
I have been afflicted, that I may learn thy statutes." 

By the law of God the diligence of his people is 
very much excited. Its threatenings awake their 
apprehensions, lest they should be found unfaithful. 
By its promises of rewards, they are exceedingly 
encouraged to run, not only with patience, but with 
joy, the race that is set before them. The excellence 
of the law increases their abhorrence of sin, and their 
love of God ; and their obedience, increases their 
confidence; it is an evidence that the Spirit of God 
is with them ; his Spirit then bears witness with 
theirs, that they are his children. 

We see then, that the use of the law is very evi- 
dent, and very great. It is the instrument by which 
the Holy Ghost " convinces us of sin, of righteous- 
ness, and of judgment;' 5 by which we are able to 
live to God's glory, and to work out our salvation. 
And is this law, so excellent in its nature, and so 
useful in its purposes, to be in our preaching ne- 
glected? How can the ministers of Christ declare 
the whole counsel of God? How can they effectually 
and faithfully preaek the gospel, except they often 

R 



130 



appeal to the law and to the testimony? We must 
surely declare that " law of the Lord., which is an 
undented law, converting the soul; that testimony of 
the Lord which is sure, and giveth wisdom unto the 
simple: those statutes of the Lord which are right? 
and rejoice the heart; that commandment of the Lord 
which is pure, and giveth light unto the eyes. ?? 
Would we benefit society; would we make men 
better and happier in this world; would we restrain 
all manner of ungodliness, and aid the cause of good 
morals and good order? Then certainly we must 
preach God's law with all its terrors, and in all its 
purity* 

Or if our object is to bring men to Christ; to rouse 
the sleeping soul from its perilous state of sin and 
death; to show the worth of a divine Saviour? and 
induce sinners to lay hold on eternal life; to preach 
the law will be most effectual. This, if any thing, 
will awaken them to righteousness, and cause them 
to flee from the wrath to come; for u the word of 
God is quick and powerful, and sharper than a two- 
edged sword, piercing even to the dividing asunder 
of soul and spirit, and of the joints and marrow, and 
is a discerner of the thoughts and intents of the heart.'* 
Till men know and feel the peril of their natural 
state, they are not likely to feel much interest in the 
appointed ransom. The awakening terrors of the 
law, produce the deepest comforts of the gospel. As 
the water, which, in foaming torrents descend from 
the mountains, subside in peaceful rivers, and flow 
gently through the valleys; or as the clouds which 
soar majestic in the heavens, crowned with gold, and 
armed with thunder, come down at length in refresh- 



131 



Ing showers, to cleanse the atmosphere and fertilize 
the earth; so do the agitating terrors of a convicted 
soul, subside into the calm enjoyment of hope and 
peace, and eventually benefit mankind by Christian 
works, of piety and love. 

And so too, if we would train believing souls for 
a better world; if we would lay the surest (( founda- 
tion against the time to come;" if we would make 
Christians truly what they profess, and what they 
desire to be, disciples of Jesus Christ; if we would 
have them watchful and diligent, and unwearied in 
well doing, that they may be indeed the salt of the 
earth, and their light shine before men to the glory 
of God, we must carefully instruct them in the way 
of his commandments; we must make them familiar 
with the divine law. What true Christian is not 
ready to say with the psalmist, " I will praise thee 
with uprightness of heart, when I shall have learned 
thy righteous judgments?" Or how can any Chris- 
tian honour God in his life, till he knows God's will 
respecting him? The Christian knows indeed, to his 
great sorrow, he feels that he comes far short of that 
perfection which the law of God most justly requires. 
This makes him humble and penitent, and keeps him 
at the foot of the cross. It causes him to have less 
confidence in himself, and more charity for others. 
It keeps his eye fixed continually on Jesus, as the 
author, and also the finisher of his faith. He claims 
nothing on the score of his own merits; his own righ- 
teousness is not named or thought of; he is more and 
more sensible that by grace only he can be saved, it 
must be the gift of God. This is the natural and 
sure eifect of knowing the justice, the strictness, and 



1$2 

the spirituality of the divine law. "The just live 
by faith," on this rock only, do they hope to stand. 
Boasting is excluded by faith, but hope and charity 
are increased. While you are conscious that you love 
and fear God ; that you believe in Christ ; that you 
trust in his merits, and delight in following his exam- 
ple, your soul has peace. Such is the expression of 
the pious Christian; the corruption of your nature 
continually lusting against the Spirit; the imperfection 
of your best deeds as compared with the purity of 
God's law, and the holy example of your Saviour, 
produce in you meekness and humbleness of mind: 
but you delight in the law of God after the inward 
man; to hear the scriptures explained, and to become 
better acquainted with their true sense, gives you 
pleasure. " They are more to be desired than gold; 
they are sweeter than the honey-comb. By them are 
God's servants taught, and in keeping them, there is 
great reward." By making his laws your study, 
you are daily becoming better men, and more steadfast 
and faithful Christians; your reverence for his per- 
fections, your trust in his providence, and your love 
in return for his goodness, are thereby increased. 
By conforming more and more your heart to his 
will, your wisdom to his righteousness, your ways 
to his commands, your confidence is strengthened ; 
you walk with more assurance, and your hopes are 
exalted. Let us pray and strive, that by us and 
among us, the laws of God be so carefully taught, 
so truly received, and so faithfully followed, u that 
the man of God may be perfect, thoroughly furnished 
unto all good works." And to God, for his holiness 
and mercy, be rendered unceasing praises Amen. 



SERMON IX. 



ON PREDESTINATION. 



Rom. vm. 29, 30. 

Whom he did foreknow, he also did predestinate to be conformed 
to the image of Ids Son, that he might be the first-born among 
many brethren. Moreover, whom he did predestinate, them 
he also called; and whom he called, them he also justified; 
and whom he justified, them he also glorified. 

No question in theology has been more agitated, 
or more perplexing, than the doctrine of election 
and predestination, or the purpose and decrees of 
Almighty God respecting future events and the 
eternal salvation of mankind. There are few doc- 
trinal points more evident and incontrovertible, than 
the foreknowledge of God, and the moral freedom of 
the human will; and yet to reconcile them, and 
obviate every objection, is a matter of no small diffi- 
culty. " Known unto God are all his works from the 
beginning of the world. " Being infinite in know- 
ledge, as in every other perfection, all times and 
events, (whether past or future to us,) to him are 
probably present. His works, his creatures, and 



134 



their volitions, are continually before him: and he 
orders all things, and governs the universe according 
to the counsel of his own unerring wisdom. That in 
his eternal purpose, and the determined system of 
his providence, some part of the human race will be 
actually saved in Jesus Christ, and enjoy with him 
immortal glory in heaven, is clearly revealed in the 
scriptures, and is what no Christian will deny. But 
what views exist in the divine mind ; what is his 
secret purpose; on what principles his decrees re- 
specting our salvation are planned ; whether his 
election of some to eternal life has regard to what 
he foresees of their faith and obedience, or is the 
mere sovereign determination of his own will; whether 
it be actually in the power of mankind, by their own 
volitions, or by any thing which they can will or do, 
to commend themselves to the divine favour, and 
obtain future blessedness; or whether all things, both 
causes and events, are so immutably fixed by the 
decree of God, and his foreordination, that men are 
under absolute necessity to act in all things precisely 
as they do, are questions which have been long and 
ardently controverted, and are not likely, in this 
world, to be soon decided. That these disputes have 
been injurious to the interest of religion, and the 
unity of the church, will hardly admit of a question* 
In the ardour of disputation, men are apt to charge 
on their opponents, doctrines and inferences which 
they disavow, and to expose themselves to the like 
misconstruction. Some, reasoning from the nature 
and foreknowledge of God, advance doctrines respect- 
ing his sovereignty and decrees, which seem, by 
natural inference, to annihilate the distinction between 



135 



good and evil ; to represent God as the author of 
whatever we be or do. Others have inclined to the 
opposite error^ and have so represented our power 
to will and to do. as in appearance, to dishonour God's 
free grace, and make man the author of his own sal- 
vation. 

The intellectual endowments of the human mind^ 
are among the most noble gifts of God; but great has 
been their abuse. Men venture to reason on the 
nature, and will, and decrees of God, with the same 
assurance, as if the immense system of his providence 
and' the secrets of eternity, were open to their view. 
To the inspired psalmist, it was a comforting reflec- 
tion that he had restrained his aspiring thoughts, and 
had not presumptuously spoken of things which are 
too high for human investigation. And St. Paul^ 
after discoursing on what is revealed of God's u pur- 
pose of election," observes, that his judgments are 
unsearchable, and his ways past finding out. 

The text now before us, is a beautiful summary of 
what the scriptures teach on the subject of predesti- 
nation to eternal life; but this passage is silent on the 
points most controverted, and on which uninspired 
men are too ready to decide. What it does teach, it 
is our present duty and purpose to investigate, and 
practically apply. 

" Whom he did foreknow, he also did predesti- 
nate." These first words, have indeed the appear- 
ance of deciding an essential, and one of the most 
controverted points; they seem to teach, that God 
predestinates according to his foreknowledge ; and 
some infer, that those whom God has decreed to bring 
to glory, are they whom he foresaw would believe in 



136 



Christ, and obey the gospel. Such is, indeed/ the 
sense of this English word foreknow; but the corres- 
ponding Greek has other meaning, and may relate to 
things past as well as future. Thus does St. Paul use 
it in the twenty-sixth chapter of the Acts: "They (the 
Jews,) knew me from the beginning." If this were 
rendered, " they foreknew me," it would be non- 
sense, or certainly not the true sense. To know, in 
the scriptural language, often means to approve, or 
to view with favour. And to foreknow, is sometimes 
to approve of before. In his eleventh chapter to the 
Romans, the same apostle writes, (as we have it trans- 
lated,) "God hath not cast away his people which 
he foreknew." But God foreknows all men; and the 
true meaning, we must suppose is, that God has not 
utterly castaway those whom he has before approved 
and owned as his people. 

But admitting (what other texts of scripture indeed 
seem to teach,) that God's predestination is according 
to his foreknowledge ; yet, whether this means his 
foreknowledge of the faith and obedience of the elect, 
or more generally what he foresees, will be most wise 
and fitting for accomplishing the designs of his pro- 
vidence, is not explicitly declared. Nor is it certain 
that the word predestinate, has in the scriptures, or 
ought to have the sense which many, with much con- 
fidence, attach to it. The nature, the mode, the 
influence, and the efFect of God's predestination, are, 
in a great degree, certainly "secret to us." "Who 
hath known the mind of the Lord, or who hath been 
his counsellor?" Some seem to believe, that predes- 
tination is God's arbitrary decree, determining, by an 
irreversible fatality, all actions and events. Others 



137 



think that it takes into view the faith, and volition, 
and deeds of men, and is so ordered, as to leave them 
truly free and accountable creatures. Others still 
suppose, that predestination regards chiefly the plan, 
and way, and means of our salvation in Jesus Christ. 
And a fourth class suppose, that this purpose of God 
according to election, has respect to nations or de- 
scriptions of people, and not to individuals; or that 
it has regard to the character and qualifications of 
the elect, and not to their persons. 

The apostle further says, 66 Whom he did predes- 
tinate, them he also called." And of this calling 
Christians think differently. Some understand by it, 
that he called them sons; some that he called them by 
the preaching of his gospel; and others, that he calls 
by irresistible and indefectible grace; that the elect 
can neither reject the call, nor totally fall from their 
Christian state. 

With regard to these abstruse and controverted 
points, our church has admirably shown her wisdom 
and moderation. All the doctrines of grace she takes 
simply as they are taught in the holy scriptures. 
She prescribes no test respecting the hidden counsels 
of the Almighty; but leaves those mysteries as she 
finds them, in the word of God. She pretends not to 
untie the knot of such inexplicable difficulties, but 
allows to her members a latitude of opinion on these 
speculative points, and between those who controvert 
them, she maintains a neutral ground. In her arti- 
ticles, and liturgy, and homilies, she clearly teaches 
and uniformly maintains what are truly called the doc- 
trines of grace. In the seventeenth article, the doctrine 
of election and predestination is set forth in scriptural 

s 



138 



language^ and with an evident regard to this passage 
of St. Paul; chosen for our present subject. We may 
consider that article, as the sense in which the church 
understands the text; briefly stating its doctrine 5 
showing the comforts of its right application, and the 
peril of presumptuous speculations. 

In the doctrines of election and predestination, of 
Adam's sin, of human depravity, of man's inability 
to turn to God and do good without preventing grace, 
our church seems to differ from what is sometimes 
called the Arminian creed. She never attempts to 
modify or to explain away those sacred doctrines, but 
receives them as taught in the holy scriptures. 

In other points, she falls as much below the high 
tone of Calvin's belief. "Predestination to life," 
she defines to be "the eternal purpose of God 
w r hereby (before the foundations of the world were 
laid,) he hath constantly decreed by his counsel, 
secret to us, to deliver from curse and damnation, 
those whom he hath chosen in Christ, out of mankind, 
and to bring them by Christ to everlasting salvation, 
as vessels made to honour. Wherefore they which 
be endued with so excellent a benefit of God, be 
called according to God's purpose, by his Spirit 
working in due season; they through grace obey 
the calling; they be justified freely; they be made 
sons of God by adoption ; they be made like the 
image of his only begotten Son Jesus Christ; they 
walk religiously in good works, and at length attain 
to everlasting felicity." Such is the article; and by 
careful attention, may be seen its conformity to the 
passage chosen for our text; and yet the church, even 
here, has not departed from her scriptural neutrality. 



139 



We find here, indeed, some of the doctrines usually 
denominated Calvinistie. But the doctrines of that 
creed most controverted and most objectionable, that 
God has decreed the sins of men; that Christ died for 
a part only of the human race; that a great part are 
predestinated to eternal misery; that Adam's fall was 
positively foreordained; that God's election and pre- 
destination, have no regard to the faith or works of 
men; that divine grace cannot be effectually resisted, 
and that such as receive it, cannot fall away and 
perish; none of these doctrines does our church in 
this, or in any of her articles, teach. 

But though our church wisely avoids those pecu- 
liarities which distinguish differing sects, she gladly 
unites with all in the essentials of the gospel, and 
cordially admits to her communion, such as confess 
the fundamental doctrines of the cross. What pious, 
devout follower of the Lord Jesus Christ, who re- 
veres the language of God's word, may not conscien- 
tiously subscribe to a fair construction of this much 
disputed article? Predestination is, we may well 
admit, God's eternal purpose to save those whom he 
has chosen. But of this purpose and of this election, 
we know nothing more than is revealed to us in his 
word. In the divine mind, no doubt, are circum- 
stances, and views, and intentions, which, did we see 
them, would obviate every difficulty, and silence 
every objection. We are not told that this election 
has no regard to what men believe and do, and it is 
very evident, that they who are so saved, are u ves- 
sels made to honour." No honour can be greater 
than is freely given them. In order to be thus saved 
through Christ, it is made necessary that they should 



140 



"be called according to God's purpose;" even the 
purpose which the scriptures teach; they are taught 
and exhorted to turn to God through faith in Christ, 
and to do works meet for repentance. And this the 
best Christians do, not of themselves, and by their 
own strength, but " by God's Spirit working in due 
season." What pious believers will deny or doubt, 
that " they through grace obey the calling;" that 
believers "are justified freely;" and that "they 
are made sons of God by adoption," being by nature 
children of wrath, even as others? " They are made 
like to the image of his only begotten Son," that 
he might be the first-born among many brethren. 
"They walk religiously in good works," without 
which, their faith would be dead, and they could not 
be saved. By patient continuance in well doing, 
they are prepared for " everlasting felicity, which, 
by God's mercy, they attain." These all are the 
plain doctrines of scripture. It is a remarkable fact, 
showing this article to speak the language of the 
bible, that it is claimed both by Calvinists and Ar- 
minians, as teaching their respective doctrines. 

Let it be particularly and well considered, that of 
God's secret purpose, we have no knowledge. "'The 
secret things belong unto the Lord our God; but 
those things which are revealed, belong unto us, and 
to our children for ever, that we may do all the words 
of his law." What motives operate, what ends are 
designed, and what conditions admitted in the secret 
counsels of God, who will decide? 

But though " secret things belong to God;" though 
in the counsels of the Almighty are purposes and 
views which the heart of man has never conceived, 



141 



yet St. Paul in our text, and the church in her arti- 
cle, reveal and set forth, how we may be saved in 
Christ, and obtain an evidence of our election. And 
it is worthy of particular regard, that the article 
speaks not of all who shall be saved in Christ, but of 
those only, who have this visible evidence of their 
election; of those only, who are actually and visibly 
called; who in this world receive the gospel, and 
live as Christians. It speaks only of God's purpose 
to save those who " obey the calling," and "walk 
religiously in good works." And what Christian 
ever doubted, but that such will, "at length, by 
God's mercy, attain to everlasting felicity?" But does 
any Christian on earth believe that no others will 
finally be saved, besides those here described? Are 
we to suppose that all who die in infancy will be lost? 
But infants are not called, nor do they obey any 
calling, nor do they, nor can they walk religiously 
in good works. The framers of this article no doubt 
believed, that a part at least, and probably that all 
who die in infancy, will be saved. And also, that 
myriads of others, who never hear the gospel, may 
be saved through the merits of Christ. But if this 
article embraces all whom God purposes to save, then 
none can be saved but actual professors. We must, 
therefore, either suppose that none will finally be 
saved but the few who grow up to age of under- 
standing, hear the gospel, and become members of 
the visible church, or we must admit that this article, 
and also St. Paul in our text, do not speak of all 
who will be finally saved; but rather of God's revealed 
purpose, or way of salvation. It is a description of 
those who are visibly God's elect, not excluding 



142 



others from possibility of salvation. How many 
infants, how many of the heathen, how many of those 
who never hear the gospel, will finally be saved, is 
left " secret to us;" but what we need to know, is 
clearly taught; how they who have ears to hear, may 
be saved in Jesus Christ. St. Paul in our text, speaks 
of none as predestinated and finally glorified, but 
those who are actually called, and become conformed 
to the image of Christ; of none but those who hear 
the gospel and become believers and faithful Chris- 
tians. In u those whom God did foreknow, and also 
did predestinate," are included no infants, nor any 
Jews, or heathen, however pious. The apostle shows 
how those adults to whom the gospel is preached, 
are chosen and saved in Christ. And the scriptures 
every where teach, that all who are so called and so 
chosen, if, as St. Peter exhorts, they u give dili- 
gence to make their calling and election sure," will 
{C attain to everlasting felicity." They who are so 
predestinated will be also glorified; "if so be (as St. 
Paul just before had stated,) they suffer with Christ, 
that they may be glorified together." This is the 
revealed way in which God chooses us from the world, 
and saves us in Christ. They who obey God's call 
according to his revealed purpose, walk religiously 
in good works, and persevere to the end, shall be 
saved. 

We must then acknowledge that u the godly con- 
sideration of predestination, and our election in Christ, 
is full of sweet, pleasant, and unspeakable comforts 
to godly persons, and such as feel in themselves the 
working of the Spirit of Christ, mortifying the works 
of the flesh, and their earthly members, and drawing 



143 



up their minds to high and heavenly things. 55 Such 
merciful dispensations of the Almighty, to reclaim 
us from perdition and raise us to heaven and happi- 
ness, must expand the heart with love, and fill the 
soul with joy. 

But (as the article adds,) "for curious, carnal 
persons, lacking the Spirit of Christ, to have con- 
tinually before their eyes, the sentence of God 5 s 
predestination, is a most dangerous downfall, whereby 
the devildoth thrust them, either into desperation/ 5 
or into bad living, no less perilous than desperation. 
Some viewing themselves as reprobates, as not in- 
eluded in the number of the elect, as debarred of 
all hope of salvation, may be hurried into despair. 
Others by an opposite abuse of the true doctrine, 
fancying that they are absolutely certain of life eter- 
nal; that their salvation is fixed by an immutable 
decree, may naturally grow careless of good living, 
and fall into sin. To such, the doctrine is indeed (e a 
dangerous downfall/ 5 but the fault is not in the doc- 
trine, but either in men's ignorance of its nature, or 
in their perception of the truth. 

The church, therefore, has wisely directed us in 
the close of this article, to (i receive God's promises 
in such wise, as they are generally set forth to us in 
the holy scriptures/ 5 without indulging our specu- 
lations on hidden mysteries, or pretending to be wise 
beyond what God has clearly revealed. And "in 
our doings, that will of God is to be followed, which 
we have expressly declared to us in the word. 55 Of 
his secret will, our speculations, of course, must be 
uncertain; and to make it our rule of life, would be 
as hazardous as it is absurd. 



144 



Let us now then, adopt the spirit and follow the 
example of the church, in construing and applying 
our present text. For though this remarkable pas- 
sage does not confirm or decide the speculative points 
respecting predestination which are so much contro- 
verted; yet, like all holy scriptures, it is written for 
our learning, and is profitable for doctrine and for 
instruction, provided we are content with what is 
written, and receive that sense which is obvious. 
The apostle is here comforting Christians under these 
afflictions, to which, for an example to the world, 
God is pleased to call them; and thus applied, his 
words are indeed consolatory. He had just said in 
the words preceding, that " all things work together 
for good to those who love God ; to them who are 
called according to his purpose." And all certainly, 
who love God and fulfil his purpose in calling them; 
all who believe his word and do his will, are called 
according to his purpose. 

This unfailing consolation to Christians, " who 
suffer according to the will of God," the apostle 
confirms, by the beautiful climax of mercies contained 
in the text; 6i Those whom God did foreknow," 
whom he did view with favour, and determine to call 
by the dispensations of his grace, to be his chosen, 
peculiar people, "he did predestinate to be con- 
formed to the image of his Son;" he appointed 
various means and ordinances suitable to give them 
the knowledge of the truth; to renew their hearts by 
faith, and guide them in the steps of their Saviour. 
Sufferings among other means, are used to purify 
their souls; to renew a right spirit within them; to 
cause them to be conformed to the image of Christ; 



145 



that they may become his brethren, and by adoption 
the sons of God. 

" Moreover whom he did predestinate;" whom he 
thus distinguished as his elect, " them he also called;" 
to them was the gospel preached and its truths made 
known. They are called to a knowledge of God's 
grace in Jesus Christ; to the profession of religion; 
to various trials of their faith and patience; and to 
the performance of all the duties which are required 
of Christians. 

f.f And whom he called^ them he justified." They 
who are called according to his purpose; they whose 
faith and holy lives "are to the praise of the glory 
of his grace," which is God's purpose in their calling, 
he accounts as just; their sins are forgiven, and they 
are accepted in the beloved; for the just live by 
faith. 

u And whom he justified, them he also glorified." 
In this world he honours such faithful Christians as 
his chosen people, his adopted children, and the 
brethren of Christ ; blessing them with all spiritual 
blessings. In a future state, they shall be glorified 
with the angels; they « shall shine forth as the sun, 
in the kingdom of their heavenly Father." The 
apostle had just before shown, that " if we are chil- 
dren, then we are heirs ; heirs of God, and joint 
heirs with Christ, if so be that we suffer with him, 
that we may be glorified together." And these 
words must be kept in view; for there is no promise 
that they who are called will be glorified, except 
they are thus conformed to the image of Christ; ex- 
cept they do, by patient continuance in well doing, 

t 



146 



suffer with him. The promise is to those who con- 
form to Christ's example of patience and love* 

Our text thus understood? perfectly agrees with 
the apostle's subject? and with all that the scriptures 
teach. And is it not more wise and safe to follow 
this sense? which is plain and practical? than to attempt 
to prove from those words a doctrine of unconditional 
election and reprobation? which? without any practi- 
cal benefit? leads "to doubtful disputation?" 

Among other improvements from this important 
passage and subject? let us learn to be content with 
what God has clearly revealed; to be sensible how 
fallible are all human reasonings on the secret purposes 
of the Almighty; and reflect? as does the apostle in 
the close of this his argument? that God's judgments 
are unsearchable? and his ways past finding out. 
Reasonings? which to us appear conclusive? with God 
may be foolishness. What we suppose to be fitting 
and right? with him may be impracticable or perni- 
cious. And on the other hand, things which seem 
to us impossible or absurd? may? to the divine mind, 
appear easy and perfectly consistent. There are 
many propositions that to us seem reasonable, we 
cannot? we dare not deny them? which may be very 
erroneous? or be true only in a sense which we do 
not fully comprehend. God is perfect; but how can 
we? short-sighted creatures? judge of his perfections? 
His foreknowledge is beyond our comprehension. 
He has a will and a purpose secret to us; and how 
then can we know them? And how do we know that 
his election and predestination are not perfectly con- 
sistent with equal justice and mercy to all his crea- 



147 



tures? We believe that God wills and works what fa 
for his own glory; but are we sure that he acts from 
no other motive? Is benevolence no part of his 
nature? Is not the happiness of his creatures one 
great purpose of his providence? And supposing 
that whatever God does is solely for his own glory, 
may he not, in perfect consistency with his own glory, 
do what is best for his creatures, and be equally good 
to all? His wisdom may be so perfect, and his power 
so infinite, that no act or conduct of his creatures, 
though left ever so much to their own freedom, can 
eventually diminish his praise. Whether men obey 
his commands or disobey, he can still so predestinate, 
according to his foreknowledge, that, under every 
possible contingency or supposition, infinite glory 
shall redound to God. 

To examine too inquisitively into the deep things 
of God, is like looking at the sun with the naked 
eye; we rather injure our sight, than discover truth. 
The celebrated Luther observes, that u many have 
perished in the indulgence of curious inquiries. " We 
who through blindness can scarce comprehend the 
few rays of divine promise, rashly attempt to fathom 
the majesty of God in all its brightness. With eyes 
of moles we affect to survey the splendours of the 
deity. No one can doubt, but God hath a secret 
will; but what can exceed the folly of attempting to 
comprehend it ! His word speaks to the vainly 
curious, as our Lord did to Peter: " What is that 
to thee? Follow thou me." Something has the Lord 
revealed, and ali, no doubt, which is necessary in this 
world to be known; and especially the way of salva- 
tion, and how we may be assured that we are of God ? s 



148 



elect. But there are many questions respecting the 
origin of evil; the decrees of God; the redemption 
of mankind, and salvation by grace, which are yet 
mysterious, or not clearly revealed; and by attempt- 
ing to explain them, we " darken counsel, by words 
without knowledge/ 5 "The eternal purpose of the 
Almighty concerning mankind, has depth which no 
mortal line can fathom, and height to which no mortal 
wing can soar. This the wisest, and the best of men 
in all ages have acknowledged, and happy would it 
have been for the church,"* had Christians always 
been content with what is written, and instead of 
contending for their favourite notions of predestina- 
tion and secret decrees, left these intricate subjects, 
as they are left in the holy scriptures, till that time, 
when that which is in part shall be done away; 
when we shall see face to face, and know even as we 
are known. "Happy would it be," as Bishop Hall 
remarks, a were we all more engaged in finding testi- 
monies of our own predestination to eternal life, and 
a sure interest in the precious blood of the Redeemer. 
Let us beat down those sins which make us obnoxious 
to perdition, and debar us of all comfortable assur- 
ances of the favour of God. Let us not subvert the 
faith, or distract the thoughts of others, by scholas- 
tical disquisitions, whereof the knowledge, or the 
ignorance, makes nothing to heaven. The straight 
and narrow way to blessedness, admits of no leisure 
for unprofitable speculations." They are not of much 
practical importance. They w T ho believe in parti- 
cular election, are not less careful than others to 

* Christian Observer, Vol. II. p. 445. 



149 



maintain good works. And many of those who abhor 
what is called Calvinism, firmly adhere to the doc- 
trines of grace, with no less abhorrence of all claim 
to human merit. 

Our ignorance of these things should teach us 
humility and reverence, and the utmost caution and 
diffidence in speaking of them, lest our defence of 
God's providence should be a sinful presumption, and 
like the three friends of Job, by our zeal for his 
honour, we should provoke him to anger. Let us 
receive his word with meekness, and not go beyond 
it, to do or to teach less or more. As the Lord com- 
manded Israel, we are to build our altar of unhewn 
stone : 66 If thou lift up thy tool upon it, thou hast 
polluted it. 9 ' Our systems of theology may be per- 
versions of the scriptures. The fruits of God's word 
are most nourishing and wholesome in their wild state 
of beauty and excellence, as they come from the 
inspired pen. When you speak of eternal salvation, 
of its author, of the merits by which it is purchased, 
and the power through which it is wrought, you 
cannot ascribe too much to God, nor too highly extol 
the freedom of his grace; the righteousness of man 
is not to be mentioned. And when, on the other 
hand, you speak of what men must do to be saved^ 
you need not fear to use the language of inspiration; 
to show men the awful hazard of living in sin, and 
the immense importance of their turning to God and 
submitting to his righteousness. 

And let us not forget, what the church teaches, 
that the right consideration of this subject £( is full 
of sweet, pleasant, and unspeakable comfort;" and 
we ought so to apply it as to increase our consolation. 



150 



Who, or how many God has in his secret purpose 
determined to save, we are not informed, and it is 
vain to inquire. But you have here what and all 
that you need ; you are clearly instructed in what 
shall be the evidence of your own election. If you 
are " called according to God's purpose/* or " con- 
formed to the image of his Son ;" if you have 
"repentance towards God, and faith towards the 
Lord Jesus Christ;" or as the church in her article 
has well paraphrased our text, if you " obey God's 
call;" if you are "made like the image of his only 
begotten Son, and walk religiously in good works/*' 
you shall, "at length, by God's mercy, attain to 
everlasting felicity;"' or, as our Saviour Christ has 
still more concisely expressed it, " He that believeth 
and is baptized, shall be saved." The scriptures 
reveal nothing of God's predestination, but what is 
pleasant and full of comfort. Those gloomy notions 
of reprobation which have driven some to despera- 
tion, or other dangerous downfal, originate in the 
groundless fears, or presumptuous reasonings of men. 
The true doctrines of Christ, are tidings of great joy 
to all who rightly receive them. Is it not pleasant to 
learn that Christ has put away your sins by the sacri- 
fice of himself? Is it not an unspeakable consolation 
to hear from_ the lips of God's messengers, that you 
are invited to partake of this great salvation, and 
that God predestinates and supplies whatever is ne- 
cessary to bring you to glory ? Is there any one link 
in this chain of heavenly mercies contained in our 
text, which for the world you would have removed? 
It is a great mercy to be thus called; we should 
rejoice to be conformed to the image of our Saviour. 



151 



How cheering is the hope that we may be justified ! 
And who does not, of all things, most desire to be 
glorified! As the apostle immediately adds, " If God 
be (thus) for us, who can be against us?" What 
power can separate us from his love? And who, in 
a gospel land, is, or can be deprived of these mercies, 
but he who refuses to receive them? Because he can 
swear by no greater, he hath sworn by himself : ({ As 
I live, saith the Lord, I have no pleasure in the death 
of the wicked; wherefore turn yourselves and live 
ye." If you have repentance towards God and faith 
towards the Lord Jesus Christ, and sincerely endea- 
vour to be in all things conformed to his image, you 
need not doubt of your being called according to 
God's purpose, and that he has so predestinated, that 
all things shall work together for your good. For 
those who love him, he will order such things as will 
best train them for glory. This he may do by afflic- 
tions, or other trials painful to our nature ; in a God 
so merciful, and a Saviour so meritorious, we may 
well confide. He calls us in various ways, and by 
diverse instruments ; he has appointed signs, and 
tokens, and seals of our election and adoption ; by 
faith we are justified; through his grace we may do 
those good works, which he has prepared for us to 
walk in; and through his mercy, and the triumphs 
of our Redeemer, we shall, if we u endure to the 
end," shine forth as the sun in his heavenly king- 
dom. 

It is also an obvious inference from this our subject, 
that " we must receive God's promises in such wise, 
as they be generally set forth to us in the holy scrip- 
ture; and in our doings, that will of God is to be 



152 



followed, which we have expressly declared unto us 
in his word." What we may suppose to be God's 
secret will, is no rule for us to walk by. Our theo- 
logical systems, however plausible and admired, may 
be defective and fallacious. Our reasonings are un- 
certain, and the deductions which we make, should 
with great caution be received. " To the law and 
to the testimony;" let this be our motto. " What is 
written? How readest thou?" One clear promise, 
or one plain command of God's holy word, is of more 
worth than all our speculations. 
I Finally, consider what cause we have to rejoice in 
the Lord and the power of his might. "If God be 
for us, who can be against us? He that spared not 
his own Son, but delivered him up for us all, how 
shall he not, with him, also freely give us all things?" 
Nothing can separate us from the love of Jesus Christ. 
Let us readily receive the word of God, and by a 
faithful use of the means for that end appointed, en- 
deavour to be conformed to the image of our blessed 
Saviour; and (in the very comprehensive words of 
an apostle) " give diligence to make our calling and 
election sure." Amen. 



SERMON X, 



OX LIVING TO GOD'S GLORY. 



1 Cor. x. 31. 

Whatsoever ye do, do all to the glory of God. 

The apostles lived in those idolatrous ages, when, 
to the shame of human nature, men made with their 
hands the gods to whom they paid religious homage. 
The flesh of animals sacrified to those senseless deities, 
was frequently sold in the markets, and used at feasts 
and entertainments. Hence, naturally arose among 
Christians, some scruples and questions of conscience 
about eating meats which had been offered to idols; 
and upon this subject does the apostle speak in the 
latter part of this chapter. He first forbids that the 
brethren should unite with idolaters in eating the 
things which they had sacrificed to devils; because, 
to eat of those sacrifices, as such was a religious act, 
and to join in the eating, was to join in the worship; 
in like manner he observes, as they who eat of the 
Jewish sacrifices are partakers of the altar. And 
the apostles, in a counsel held at Jerusalem, directed 

u 



154 



that Christians should " abstain from meats offered 
to idols. " 

St. Paul observes further, that all things which in 
themselves are lawful, are not expedient. All meats 
are given to Christians; " every creature of God is 
good, and nothing to be refused." And he had 
before shown in the eighth chapter, that they who 
had a just knowledge of this their liberty, might, 
with propriety, eat meats sacrificed to idols. Chris- 
tians, knowing idols to be nothing, that is, no gods, 
would disregard them, and offer their thanks to Him, 
who is the giver of all good. u Howbeit," says the 
apostle, u there is not in every man that knowledge; 
for some, with conscience of the idol unto this hour, 
eat it as a thing offered unto an idol, and their con- 
science being weak, is defiled." Some were so weak 
in the faith, or so ignorant of true religion, that when 
they eat such meats, they could not help considering 
themselves as uniting in idol worship. And to avoid 
such painful doubts, he advised that none should eat 
of the meats which they knew to have been offered 
to idols. Yet when they bought meat in the sham- 
bles, or if they were invited to eat with unbelievers, 
he advises, or directs them to make no inquiry for 
conscience sake; not to ask whether the meats have 
been so offered, but to eat what should be set before 
them, with hearts thankful to the true God. But, if 
any man should say unto them, Ci This is offered in 
sacrifice to idols," they were not to eat, lest they 
should give offence, or bring some disgrace upon their 
religion. 

And from this subject he makes the conclusion 
contained in our text; u Whether, therefore, ye eat 



155 



or drink, or whatsoever ye do, do all to the glory of 
God." In regard to that question, and indeed in all 
things, Christians are to avoid whatever will need- 
lessly give offence to their brethren, or bring any 
disgrace upon their holy profession; it should be 
generally a ruling object with us in all things, to 
honour God, and to promote the salvation of mankind. 
That this is the meaning of our text, appears, we 
see from the occasion, or connection with what pre- 
cedes. And it appears also, from the words which 
follow, concluding the chapter; " Give none offence, 
neither to the Jews nor to the Gentiles, nor to the 
church of God; even as I please all men in all things, 
not seeking mine own profit, but the profit of many, 
that they may be saved." He pleased all men in all 
things, not as those who are called " men pleasers," 
or who 66 prophesy smooth things," to be esteemed 
and praised of men. He pleased them in whatever 
would promote their salvation. He would do nothing 
to weaken their faith, or hinder the performance of 
their duty. And when we do this, when we do all 
we can to save ourselves and others, we e£ do all to 
the glory of God." We honour God most, when 
most faithfully we obey his word, and do his will. 
And what he wills generally or chiefly is, that men 
should so believe and so live in this world, that they 
may be saved in Christ for ever. 

But this text, and the duty it proposes, has caused 
some questions in religious practice, which it will be 
proper to examine before we proceed to the improve- 
ment. 

As we are here commanded to do every thing to 
God's glory, it is made a question, whether it be not 



156 



sinful to act from any other motive, or to have any 
other end in view; and whether, in particular, it is 
right for us to make even our own salvation the end 
of our obedience; whether, so far as we are actuated 
by the fear of punishment, or the hope of any reward 
in this world, or the world to come, we are not selfish, 
and live not to God's' glory; whether to obey the 
command in our text, we must not be willing to be 
happy or miserable through all eternity, as shall be 
most to God's glory. And this last has been by 
some made the criterion of a real conversion, that 
we are willing to be damned for the glory of God. 
In these notions, truth is strangely mixed with 
error; and it is of no small importance rightly to 
understand it. 

First, then, this command to do all to the glory of 
God, evidently means, that God's glory should be with 
us a general motive and a ruling object, through all 
our lives; so that negatively, we never do any thing 
which we know, or have reason to believe, will dis- 
honour God, or injure true religion. And positively 
we are to do whatever will promote his glory. But 
this does not interfere with many other subordinate 
motives. In a thousand instances, the things which 
we do, or leave undone, are, in a mftral view, of such 
indifferent nature, that God's glory cannot be parti- 
cularly the motive of our choice. In very many 
cases, you are permitted to do that which will best 
agree with your comfort and ease. When at home 
in your house, you may stand or sit; when on a jour- 
ney, you may walk or ride; and at all times you may 
wear more or less clothing, as best suits your circum- 
stances and convenience. Even in that very important 



157 



act of your life, the choice of a profession, or trade, 
or livelihood, you cannot always tell which of several 
will be most to God's honour; and you may follow 
that which will best suit your own interest and con- 
venience; being careful always, that you have no mo- 
tives, or views, or intentions, at variance with God's 
word, and inconsistent with your duty as a Christian, 
The more particular question, whether your own 
happiness in a future state is a right motive to a reli- 
gious life, is certainly no more difficult than whether 
it is right to make the obtaining of food, and raiment, 
and other temporal comforts, a motive to labour and 
to be industrious. You may as well doubt whether 
it be a sin to sow, in the hope of reaping, or to build 
a house with a view to living in it. In these things 
none have any scruples; and is it not as lawful to seek 
for spiritual good as for temporal ; to make provision 
for our souls as for our bodies? May we labour for 
temporal riches which are doubtful and perishing, 
and not for those true riches, which neither moth 
nor rust can corrupt? It seems, indeed, very strange, 
that any one can make this a serious question, when 
throughout the whole bible our own good, and es- 
pecially our eternal salvation, is so continually urged 
as a reason and motive of our conduct. The punish- 
ment of sin, and the blessedness of obeying God, are 
every where held forth in the clearest manner, and 
in the most awakening language, as inducements to 
repent and turn to God. Would these be thus held 
up to our view in the word of truth as religious mo- 
tives to a Christian life ; should we be exhorted to 
"flee from the wrath to come;" to "fear him who 
is able to destroy both soul and body in hell," and to 



158 



t* lay hold on eternal life/ 7 if it were wrong to have 
regard to our own happiness and misery? In what 
part of the scriptures are we told that these should 
not be our motives ; that we should not " have 
respect to the recompense of reward f 9 that we 
should not " strive to enter in at the straight gate/' 
nor to "work out our own salvation?" Not in our 
text certainly; for its meaning, as w r e have seen, is 
that we should do nothing to hinder, and every thing 
to promote the salvation of men. This is God's will^ 
and this indeed his glory, that men should be saved. 
And what God has joined together, let no man put 
asunder. There is no other way in which we can so 
honour God, as in promoting our own and others' 
salvation. Nothing, indeed, can more exalt, our love 
to God, or inspire us with more rapturous ideas of his 
astonishing goodness, than this blessed consideration, 
that he is pleased and honoured in the happiness of 
his creatures; that he has no pleasure in the death of 
the w T icked; but that the wicked should turn and 
live. 

It may, w T e know, be asked and often it is asked, 
whether God is not equally honoured in the punish- 
ment of the wicked. We may say, and with great 
reverence and aw T e be it said, that God will be just 
in the final condemnation of sinners, according to the 
predictions of his word. Justice is one of his attri- 
butes, which are all infinitely glorious. His glory in 
punishing sinners, arises not from the pain, but the 
justice of their sufferings. All sufferings and pains 
are in themselves evils, and it is God's will that we 
should avoid them, so far as is consistent w^ith his 
justice and truth. Of course, if in opposition to his 



159 



word, we bring sufferings upon ourselves or others, 
we dishonour God, so far as any creature can disho- 
nour him. So in like manner, a state or kingdom, 
which makes good and just laws, is honoured in 
punishing those who violate them; but the criminal 
dishonouring his country in committing the crimes 
for which he suffers; and as regards himself and his 
own moral character, his sufferings are a disgrace to 
his country. So the fallen angels, though God is 
honoured in the justice of their punishment, do not 
honour God, as they who " have kept their first 
estate. " And in the case of those wicked men who 
have their portion, as our Lord says, with 66 the 
devil and his angels," God had revealed to them his 
righteous laws; he had set before them a blessing and 
a curse; and after they were sinners, he had given 
them a Saviour, and offered them pardon and life in 
Jesus Christ; he enlightened them with his word; 
he called them in his gospel; admonished them by 
his ministers; and constrained them with his grace; 
but they slighted his mercies, violated his laws, and 
would none of his reproof. God is honoured in their 
just punishment; yet in the conduct for which they 
are punished, they dishonoured God; and as a con- 
sequence, and as regards themselves, their sufferings 
dishonour God. He has sworn by himself, the most 
tremendous of all oaths, 66 As I live, saith the Lord, 
I have no pleasure in the death of the wicked; but 
rather that the wicked turn from his ways and live." 

Here then, you can see the mistake of those who 
may believe or teach that none can be saved, except 
they are first willing to be damned; except they are 
willing to suffer endless misery for the glory of God. 



160 



Every sincere penitent knows and feels, and acknow- 
ledges that it would be just in God to condemn him; 
and he feels willing to submit to God's government, 
and to hear patiently any evils, that he may be restored 
to God's favour and escape the wrath to come. But 
we should consider, that to lose our souls and perish 
for ever, as concerns our own conduct, which is the 
question, is not, as we have shown, glorifying, but 
dishonouring God. For our souls cannot be lost, but 
by our living in opposition to God's laws, by con- 
tinuing in a state of sin and impenitency. To be 
willing, therefore, to perish, is to oppose God's will; 
for u he is not willing that any should perish, but 
that all should come to repentance;" to be willing to 
perish, is to be at enmity with God; it is to unite 
with satan against God's kingdom. The notion of 
being willing to be damned for God's glory, is indeed 
an absurdity; it is the same as continuing in sin for 
the honour of God; it is dishonouring God to promote 
his glory. 

But they who talk in this way must deceive them- 
selves. No man in his right senses, is, or can be 
willing to endure the eternal wrath of God. The 
stupidity of sinners may not realize the terrors of 
" eternal judgment;" fools may mock at sin, and 
make light of what the scriptures teach of future 
punishment; but they who are truly awakened, will 
fear and tremble. Some, indeed, who are taught to 
believe that this is necessary to a true conversion, 
may be brought to say, and perhaps even to believe, 
that they are willing to be condemned to endless 
misery; yet can you believe that they would not 
prefer life to death, happiness to pain? Can any 



161 



person who hates sin and loves God, be indeed willing 
to take his portion with apostate spirits, and blas- 
pheme God through endless ages? We cannot suppose 
it. Men may declare it; they may be persuaded 
that they have this willingness ; but it must be in 
some qualified sense, or in some mistaken view of 
being resigned to God, and seeking his glory; and it 
must, in the nature of the case, be mingled with a 
strong hope that they shall not perish, which pre- 
serves them from all distressing fears. 

Still, however, is it true that God's glory should 
be the ruling object in a Christian's heart; and his 
ioving kindness should we esteem better than life 
itself. We should be sensible that God is more to be 
desired than heaven; and his displeasure should we 
more dread than the punishment of sin. But I say, 
and repeat, that the desire to be saved, and to dwell 
with him for ever, is perfectly consistent with our 
loving him supremely, and the most sincere and 
ardent desire to do him honour. Selfishness we 
know, is in its nature sinful. But what is selfishness? 
It is to regard only our own interest, as it is opposed 
to, or distinguished from the interest of others ; it is 
shown in all our intercourse with men, and has regard 
to the things of this world. But in the work of our 
salvation, there is no competition, or clashing of 
interests. In Jesus Christ all fulness dwells, there is 
no rivalship in his arms. In our heavenly Father's 
house there is bread enough, and to spare. In 
striving ever so much to work out your own salvation, 
you will not diminish or obstruct the interest, or the 
good of any other person; but, on the contrary, you 
will promote the interest of others; the way in which 

x 



162 



only you can save yourself is by renouncing selfish- 
ness, and doing all manner of good to your fellow 
men. The more you endeavour to "save yourself," 
the more will you honour God, and be free from 
selfishness. Our blessed Saviour in his discourses, 
very frequently and very much encourages his dis- 
ciples to look, and hope, and strive for a blessed 
reward in a future state. And though he requires 
us to leave all, and to hate all for his sake, he means 
it evidently in that sense only, in which the things 
and the people of this world are opposed to God, and 
hinder us in our Christian race. In no other sense 
may we hate or leave our relatives and friends. Our 
duty is to love all men, and to love them the more for 
Christ's sake. Indeed, where our Saviour speaks 
of the utmost self-denial, such as cutting off a hand, 
or plucking out an eye, he encourages us with the 
hope of a reward; " It is better for you to enter into 
life, having one hand, or one eye, than having two, 
to be cast into hell fire." And he promises, by his 
apostle, to render eternal life to those who, "by 
patient continuance in well doing, seek for honour, 
glory, and immortality." And all Christians are 
encouraged to "be steadfast, immoveable, always 
abounding in the work of the Lord 5 forasmuch as 
they know that their labour is not in vain in the 
Lord." 

But we need not longer dwell on a point so clear. 
If there be any thing like a sinful selfishness in reli- 
gion, it consists in bigotry and uncharitableness, and 
sectarism; in striving, by unchristian means, to exalt 
our own favourite sect, and to put down others; in 
attempting to bar the gates of salvation against those 



163 



who think differently from ourselves; in making our 
own notions and opinions the measure of truth and 
the standard of orthodoxy, not duly considering that 
all men are liable to err, and we no less than others. 
We are guilty of selfishness or something worse, if we 
attempt to injure other churches in their character 
and prosperity, by misrepresenting their worship, 
or doctrines, or discipline, or by any other means. 

Let us not then, draw any wrong inferences from 
our text. This apostle does not teach, nor do the 
scriptures any where teach, that seeking the salvation 
of God, is any way inconsistent with living to his 
glory. The scriptures no where teach, that they 
who would flee from the wrath to come, must first 
be willing to endure that wrath. They no where 
teach that an awakened and constant desire to be 
justified in Christ and to live with God, is a sinful 
selfishness. Nor does St. Paul in the text, mean 
that God's glory must be the immediate motive of 
every act of our lives, which is a thing impossible. 
He has here taught us, rather to honour God by doing 
what we can to promote our own and others' salvation. 
And especially in things which are neither com- 
manded nor forbidden, that we so conduct, as not to 
offend others, nor hinder their salvation. The love 
of God, and a desire to do his will, and to cause others 
to reverence and adore his name, should, as far as is 
possible, be kept constantly in our view. In things 
indifferent, that is, which are neither commanded 
nor forbidden in the word of God, we must so prac- 
tice, as not to violate the rule of charity; not to give 
needless offence; not to encourage others to sin, nor 
to let our good be evil spoken of. In performing the 



164 



duty enjoined in our text; very much depends oft 
times and circumstances. We must regard the weak- 
ness, and the ignorance, and even the prejudices of 
our Christian brethren. As St. Paul says, in his 
fourteenth chapter to the Romans, where he treats 
most excellently and fully on this subject, u Hast 
thou faith? Have it to thyself before God. Happy 
is he that condemneth not himself, in that which he 
alloweth." Things which are lawful, may not be 
expedient. Like St. Paul, let us endeavour to 
please all men, not by flattery, or by violating any of 
the principles of Christianity, but by yielding to 
their infirmities, by avoiding needless offence, and 
by being ever willing, for the truth's sake^ to give 
up every thing besides. 

In a Christian's life will be many questions respect- 
ing conformity to the world, and what things are 
allowed in the word of God. It is wise to be on the 
safe side, and if the things are of a doubtful nature, 
to avoid them. And in many instances, when " we 
have faith," we had better "-keep it to ourselves;" 
that is, if we are ii fully persuaded in our own mind" 
that the things in question are lawful; yet, if to do 
them will offend others who think them unlawful, it 
is according to the rule of Christian charity, and it 
is honouring God, to refrain from them. 

But we are in great danger of dividing ourselves 
in questions of this sort, and under the notion of 
Christian liberty, to indulge in love of the world. 
Too much is often comprehended in our notions of 
harmless pleasures and innocent amusements. Those 
which are indeed such, which are really harmless, 
and have no evil tendency to waste our time, corrupt 



165 



the heart, nor interfere with the more serious con- 
cerns of life, may safely be followed. But the great 
danger is, of being 66 lovers of pleasures, more than 
lovers of God." What is chiefly to be lamented is, 
that Christians should so love the world, as to plead 
for its vanities; that God's people should loathe the 
manna he gives them, and long for the luxuries of 
Egypt; that we should ever conceive that there is 
more pleasure in what are justly called worldly vani- 
ties, than in things most excellent, and of infinite 
importance; that Christians, who have chosen so good 
a part, should find more delight in trivial things, than 
in those of infinite concern. We are often asked, if 
Christians are to be debarred of all amusements; if 
they must be cloistered from all intercourse with the 
world, and not be allow r ed the enjoyments of life? 
We ask, in return, if there are no pleasures in reli- 
gion? If there is nothing delightful in serving God; 
in contemplating his character, his goodness, and his 
promises, and doing good to our fellow men? Must 
the disciple of Jesus Christ, who has renounced the 
world; who is seeking immortal glory; and whose 
conversation should be in heaven, go to the world, 
and even to the most foolish things of the world, for 
pleasure and amusement? Are we then lovers of 
worldly pleasures, more than lovers of religion ? In 
many cases it is not so much the evil nature of worldly 
amusements that we regfet, as that Christians should 
love them. As our apostle says, "The idol is 
nothing;" it is your desire to worship the idol, that 
is of the most serious concern. What we fear, and 
what every Christian should be aware of, is the un- 
sanctified affection of the heart drawing it from God 



166 



to the world. If we truly love God and seek his 
glory, the w T ays of religion will be ways of pleasant- 
ness, and to do good our greatest delight. 

And in this chiefly, in doing good, let us seek and 
delight to honour God. If we are the disciples of 
Christ, like him must we go about doing good, and 
promoting the happiness and salvation of our fellow 
men. 66 Let then your light so shine before men, 
that they may see your good works, and glorify your 
Father who is in heaven. " 

And to our Father who is heaven, be ascribed 
eternal praise. Amen. 



SERMON XI 



THE REASONS AND THE REMEDY OF RELIGIOUS 
MELANCHOLY. 



Psalm xlii. 5. 

Why art thou cast down, O my soul ? and why art thou dis- 
quieted in me ? Hope thou in God; for I shall yet praise him 
for the help of his countenance. 

These words of king David, uttered under the 
pressure of some heavy affliction, probably when 
driven from his kingdom, and the holy hill of Zion, 
by the rebellion of his son Absalom, afford much 
comfort to Christian mourners, and to those especially, 
whose minds are dejected with religious melancholy. 
The loss of his kingdom, and of temporal grandeur, 
seems to have far less affected that monarch, than his 
exile from the sacred place where the ark rested; 
his being cast out, as it were, from the Lord's pre- 
sence. Nature was in him, as in other men, weak; 
there were seasons when his spirits were much de- 
pressed, but he was never in despair. He knew in 
whom he trusted, a God of refuge, who never forsook 
a faithful servant. He reproves his own weakness, 



168 



in suffering desponding apprehensions to pain his 
heart; and grace rises in triumph, and comforts his 
soul with religious consolations. Often did he repeat 
these words of the text, " Why art thou cast down, 
O my soul? and why art thou disquieted in me?" 
Is not God, who governs the world, just, and wise ? 
and merciful? Shall we receive good at his hands, 
and shall we not receive evil? Afflictions are sent in 
love; they are necessary to our hetter good. I will 
still hope in his unchanging goodness; I will never 
cease to trust in his mercy, whose unfailing word is 
pledged for my support. The happy time will again 
come, when my soul shall rejoice in the light of his 
countenance; when I shall praise him for that mercy 
which endureth for ever. 

If a man of David's sound faith, ardent piety, and 
religious experience, was sometimes beset with such 
dejection, we may well expect, what is too much the 
fact, that God's people at other times, that Christians 
now, should, in many instances, experience the like 
dejection. The Saviour of the world shed his blood 
to deliver us from the pains of eternal death; but 
not from all the sorrows incident to humanity in this 
present world. It is rather the Lord's will, that 
through much tribulation we should enter his hea- 
venly kingdom. 

And yet, this seems a strange difficulty to many 
Christians. That impenitent, unbelieving sinners, 
who are "without God in the world," should have 
no hope, is not difficult to be supposed. But why 
should they who believe in Christ, be ever cast 
down? Why should they who know that the suffer- 
ings of this present world are not worthy to be 



169 



compared with the infinite joys which await them in 
a better state, suffer dejection of spirits, and in many 
instances be less cheerful, and appear less happy than 
worldly men? Why should they, who have once 
" tasted the good word of God, and the powers of 
the world to come," ever seem to doubt the certainty 
of his word, and suffer the pains and disappointments 
of this life to cast them down? Nothing, the Chris- 
tian well knows, can be more sure than the word and 
promises of God; heaven and earth will sooner pass 
away, than his covenant fail. That the dead will be 
raised to life, is made to us no less certain, than that 
it is appointed unto all men once to die; and that 
there is a reward for the righteous in heaven, is not 
less sure, than that they have sorrows, or that they 
have existence here on the earth. But it does not 
follow that men must of course have the same lively 
and undoubting assurance of spiritual things, as of 
sensible objects. The evidence of our senses is more 
powerfully convincing, than that of our reason and 
understanding. In the one case, we walk by sight; 
in the other, by faith only. What we know by the 
testimony of our senses, we cannot doubt of. "That 
which we see by the light of grace, though it is 
indeed more certain, and our reason must so acknow- 
ledge, yet the evidence is not so necessarily convincing 
to our imperfect understandings." 

Let it be remembered too, that spiritual light is 
given men in various portions, and different degrees, 
according to the very different states and trials to 
which it has pleased God to call us. Some indeed, 
have ten talents; others have but five; and some but 
one. We have reason to believe, that the principal 

Y 



170 



circumstance in the moral probation of many, not to 
say the most of people, may be the obscurity of the 
evidence given, or the doubts which are permitted 
to perplex them. The fruits of faith and holiness 
are required, and are accepted, 6i according to that 
a man hath, and not according to that he hath not. 77 

Let it also be considered, that none are perfect; 
that all fall short of what is justly required, and that 
our best deeds have need of pardon. Our faith, 
compared with what it should be, is weak when we 
are confident; and a sense of this weakness, is often 
our best security. He, who without any i( fear and 
trembling, 7 ' thinks that he stands secure, ought more 
than other men, to (s take heed lest he fall. 77 And 
let every one take heed how he boasts of, or confides 
in a strength which he does not possess, lest he should 
lose the support of that weakness, which in common 
with all men, he certainly has.^ 

But this is a subject of such general interest, and 
is so connected with our religious practice, that it 
claims our more particular attention. And it is in- 
tended, as the Lord shall permit, to offer some 
remarks upon the cause, the use, and the remedy of 
the depression of spirits to which Christians are 
subject. 

I. In many cases, melancholy proceeds from bodily 
weakness, and then what it most needs, is medical 
relief. Often too, in the constitution or natural tem- 
per, there is a disposition to sadness, and to view 
every thing on the most discouraging side. And 

• See Hooker's Sermon on the perpetuity of Faith. 



171 



though a faith in Christ has a tendency to correct 
this, as every other inordinate propensity, and un- 
reasonable disposition, yet the temper will take 
advantage of this, as of every other human infirmity, 
to cloud our hopes, and cast us down. Christians of 
such melancholic temperament, are usually weak in 
faith, and even religion they will view in the light 
which is most gloomy and discouraging. They are 
ready to fear that their hearts have not been renewed; 
that their repentance is not sincere; and their faith 
not that which justifies. All the threatenings against 
sin, they are ready to apply to themselves, and none 
of the promises in Christ. 

2. Another cause of religious discouragement, is a 
habit which some have, of judging themselves, not 
from the word of God, but from the words of men. 
They hear others talk of comforting experience, of 
rapturous devotions, and sublime enjoyment of reli- 
gious hope; and because they feel less assurance, are 
ready to conclude that they have none. This is un- 
reasonable ; for others may be too confident and 
fearless; they may be deceivers, or themselves de- 
ceived. 66 Cease ye from man, whose breath is in his 
nostrils." And supposing that other men are all 
that they think themselves, or pretend to be, it does 
not follow that all Christians must be like them. 
The Lord himself makes one to differ from another; 
and they who mourn in Zion, may serve him as ac- 
ceptably, as others who are always rejoicing. We 
know, and we rejoice that there are many Christians 
who in this life, especially towards its close, reach to 
very high degrees of assurance, and leave this world 
in the most triumphant expectation of a blessed 



172 



immortality. But generally strong expressions of 
undoubting confidence are no sure indications of sta- 
bility, or of a well grounded faith. St. Peter, of all 
the chosen apostles, was the most confident, that 
though he died with his master, he should never deny 
or forsake him; and yet, within a few hours, he did 
both. 

3* It is also an error, and it is a further cause of 
religious discouragement, that they who seek God 
and endeavour to serve him, in some instances, and 
perhaps we may say generally, form too high expec- 
tations of assurance and of comfort. They expect 
clearer revelations of divine things; brighter evidence 
of their justification, and greater joy in the Holy 
Ghost, than is promised them in this present world. 
In our teaching, there are few things that we find 
more difficult, than to make Christians realize that 
the church here is militant; that this is a state of 
trial and warfare; and that we are now contending 
for the prize, not enjoying it. Thousands seem to 
expect, that the moment they forsake the world, they 
shall be in paradise; that if they believe, no doubt 
can assail them; that they shall immediately be, what 
the most faithful Christians can scarcely in a whole 
life attain ; even what St. Paul was, when he had 
finished his course, and was ready to be offered; or 
what the psalmist was in the brightest seasons of reli- 
gious comfort. They forget through what " fight of 
afflictions," what manifold and great tribulations, 
those faithful servants of God had passed; they forget 
how often the soul of David was cast down, and his 
heart disquieted within him. The consequence of 
this error is, that some whose minds the Lord has 



173 



truly awakened; whose hearts are warmed with the 
fire from his holy altar; whose desire is to he found 
faithful; to be wholly sanctified and accepted with 
him; yet, because they are not what they wish to be, 
and what they erroneously suppose a true Christian 
immediately must be, durst not profess to be what 
they truly are, sincere believers. That which is 
the best evidence of their conversion, their penitence, 
their humility, their fear to offend God, they construe 
as the contrary, and make it a cause of discourage- 
ment. Because faith does not yet effect in them all 
that it ever has effected, they judge themselves yet 
faithless. If God does not fill them with all "joy in 
believing," they refuse to receive any. As well 
might a man conceive that he does not belong to the 
human race, because he possesses not every limb and 
faculty in perfection, which some men enjoy. 

4. Another cause of discouragement, or deep con- 
cern in Christians who have been for some time 
disciples, is the advancement which they have made 
in spiritual knowledge. They obtain a more perfect 
knowledge of God; they discover more and more 
the purity of his law, the evil of sin, and the depra- 
vity of their own natures. They who are recently 
converted to the gospel faith; whose hearts are com- 
forted, and their souls perhaps enraptured with a 
view of God's mercy in Jesus Christ, too seldom sit 
down to count the cost of their profession ; they 
rejoice with too much confidence, because they are 
too ignorant of themselves, and know not how de- 
ceitful and desperately wicked their heart is. But 
after some experience of their many infirmities; after 
sometime enduring the conflict of the Christian war- 



174 



fare; when tliey know that they are set in the midst 
of manifold and great temptations, and feel how easily 
many sins beset them; that when they would do good, 
evil is present with them ; and that in every thing 
they fall short of what the law requires, they are 
humbled with penitence and sorrow. In cases not a 
few, they begin to doubt whether they have passed 
from death unto life. Every succeeding year they 
appear to themselves more sinful, and less worthy, 
than in years past. They think more also, of how 
much is at stake, and what it is to lose their souls. 
The magnitude of eternity is rising on their view. 
They find now, that the righteous scarcely are saved; 
and that their own salvation must be 66 wrought out 
with fear and trembling." Experienced Christians 
become like a man bearing a great treasure; the more 
he discovers its value, the more awakened are his 
apprehensions of losing it. 

5. There is also a plain distinction between the 
doubting of unbelief, and the doubting which is 
through infirmity; as there is also between the sins 
of infidels, and of weak believers. The other often 
err, and may fall into great sins; but they never yield 
themselves the servants of iniquity, nor are they 
contented with their bonds. They find no peace or 
comfort; their hearts are disquieted within them, till 
they are fully restored to the liberty of the sons of 
God; till they behold again his reconciled counte- 
nance. The errors of a Christian, and his general 
conduct in life, are as a line drawn by a trembling 
hand; though it appear ragged and uneven, the ge T 
neral course is right, and it comes at last to the point 
where it should end. But the ways of the faithless 



175 

and wicked, are as lines drawn in a wrong direction; 
the farther they extend, the more they err ; and 
when they seem most straight and smooth, deviate 
the most rapidly from the true point. There is mercy 
with God, that he should be feared, and men be 
saved; and a humble spirit, and a contrite heart, 
though trembling and afraid, he will never despise. 
Yet many, who, by such view of their sins, are like 
the psalmist, cast down, will not like him be com- 
forted. They feel the wound, but apply not the 
remedy. They mourn the want of divine grace, 
when it is powerfully striving with them. They 
lament the loss of what they actually possess; are 
quite discouraged at the hardness of their heart, 
when it is actually melting by the mercies of God, 
They think that they have no faith, because some 
doubts still perplex them; that because they have no 
perfection, they have no true religion. If I were 
renewed in heart, (they say,) should I be thus? so 
cold in my affections to God? so unthankful to my 
Redeemer? so forgetful of his love? so unlike him in 
my living? so inclined to evil? so in love with the 
world? They forget that their grieving for these 
things is an evidence that their hearts are opposed to 
them. We ought not to despise the day of small 
things, but believe that he who has begun a good 
work in us, is able and willing to finish it. Though 
evil is present with you, yet if you would do good, 
you shall be delivered from the body of this death. 
" Blessed are they who hunger and thirst after righ- 
teousness, for they shall be filled." When the Chris- 
tian's heart is thus depressed, he should say, " This 



176 



is my infirmity, but I will remember the years of the 
right hand of the Most High." I will consider 
what he has done for me and for others. 

II. The Christian will be more inclined, and better 
prepared to improve from these trials of religious 
depression, if he consider also their use. They are 
profitable 

For the trial of your faith. It is good for us, as 
Christians, no less than as men, to be sometimes 
afflicted, brought low, and made to be humble. It is 
much better that we should often, with the publican, 
be reduced to cry, Cod be merciful to me a sinner; 
than to be always like the pharisee, thanking God 
that we are not as other men. " The Lord would 
have those who walk in the light, never forget what 
it is to sit in darkness and the shadow of death. A 
grieved spirit is the best foundation of a faithful 
heart." 

2. These desponding apprehensions are a sovereign 
remedy for self-righteousness and spiritual pride. 
They who think themselves righteous, and in a sure 
and perfect way to heaven, are likely to be vainly 
confident, and to think of themselves more highly 
than they ought to think. When you are brought 
more and more to feel yourself an unworthy, and per- 
haps a perishing sinner; when you find that your 
best deeds are far short of perfect righteousness; that 
if you are saved, it must be of God's free mercy and 
grace; that in yourself is no spiritual health, you 
will naturally cease to think highly of your own 
merits; you will make no claim of salvation for any 



177 



thing that you do; the doctrine of justification hy 
faith will be not only your belief; but your only hope 
and comfort. Again, 

3. By this depression of spirits, to which good 
men are subject, you are taught how little confidence 
can be placed in your religious feelings, or the state 
of your passions. When your soul is in raptures, 
you may be in a dangerous state; when you are de- 
pressed and discouraged, the Lord may be nearest to 
aid and bless you. There is an ebb in the tide of 
human passions; the higher they flow, the lower and 
the sooner they are likely to subside. They whose 
love to God is sometimes raised to joyful exultations, 
may, at other seasons, become dull, and without spi- 
ritual enjoyment. Now, perhaps you are ready to 
go to prison and to death with Jesus; and perhaps 
next year, you will be tempted to deny, or to forsake 
him. One day, like the psalmist, your heart is elated 
with a view of the divine perfections; your soul has 
a longing to enter into the courts of the Lord; your 
heart and your flesh rejoice in the living God. One 
day in his courts, is better than a thousand spent in 
worldly pursuits. But soon, perhaps, you will sink 
into the deep mire, and the waters will come over 
your soul. Soon your spirit may cleave to the dust, 
and you will go mourning all the day long. At one 
season, we see people much awakened to spiritual 
things, and flowing into the church, like doves to 
their windows. Like Israel of old, they gladly quit 
the pleasures of Egypt, and rejoice to serve God in 
the wilderness. But a few months elapse, and their 
hearts turn back; though in their Father's house is 



178 



enough and to spare ; though the manna daily falls 
around them, and they may feed on angels' food, the 
eye of discontent is turned again to the world, and 
they 66 would fain feed on the husks which the swine 
do eat." You may one while seem to be more fa- 
voured of God than any other mortal, and ere long 
be disposed to complain that you are cast out from 
the light of his countenance. This is our infirmity; 
we are subject to these changes, but God is ever the 
same. This teaches you, his dealings certainly ought 
to teach us all, that our mental feelings, or animal 
affections, are but a very doubtful criterion of our 
religious state. They are no certain evidence of 
your acceptance with God, nor of the progress which 
you have made towards Christian perfection. We 
may hope as much from him who mourns in Zion, as 
from him who rejoices. In a spiritual sense, it is 
sometimes " better to go to the house of mourning, 
than to the house of feasting." 

III. " Let us then hear the conclusion of the whole 
matter:" What is the remedy for this dejection? 
How ought the Christian, when his spirits thus sink, 
to demean himself? Do as the psalmist did ; do as 
he has taught you in our text; put your trust in God. 
How far religious sorrow may be profitable for you ; 
how far necessary, he only knows. It seems to us 
more desirable to rejoice in the Lord, than to mourn 
his absence. But this he best knows, and in him 
confide. Say to your soul when cast down, " Hope 
thou in God." With confidence believe, that if you 
are patient and submissive, if you do not sin nor 



179 



charge God foolish! y, he will make the affliction work 
for your good; that you shall still 66 praise him for 
the help of his countenance." 

In every trial we may sin; when prosperous, we 
may be vainly confident; when cast down, we may 
be too soon dejected or too much discouraged. 
"The fear of the Lord is the beginning of wisdom;" 
but an overwhelming fear may lead to despondence. 
Let the fire consume the sacrifice, but not him who 
offers it. Your merits you may leave behind 5 but 
fear not to bring your sins before God. 

With the most of you there will be seasons when 
your spirits sink; when zeal is languid; devotions are 
dull; and the wandering thoughts can scarcely be 
formed into prayer. Yet cease not to pray; the 
Spirit makes your tremulous groans prevailing sup- 
plications, and intercedes for you. God hears you, 
when unable to speak; he understands those thoughts 
which to you seem all confusion; and when you seem 
to fail in prayer, your prayers may be well accepted, 
through Him, who is touched with the feelings of 
your infirmities. When you seem to yourself to have 
no faith, in the Lord^s view your faith may be most 
alive. Mourning is a more sure sign of feeling, than 
rejoicing is. The grief you feel for your hardness, 
is an evidence that your heart is not of .stone, but of 
flesh. Your earnest desire to be what God requires, 
is an evidence of a renewed mind. Many who are 
weak in faith, continue faithful in their weakness, 
and the Lord is ever with them; the bruised reed he 
will not break, nor quench the smoking flax. In all 
these trials, you have a short and plain direction 
before you ; it is to hope still in God. While he 



180 



continues unchangeably faithful and true, not to trust 
in him would be a sin. Often, no doubt, storms in 
our passions are raised by the adversary against us; 
let us take heed that they do not drive us on the 
rocks of despair, and make shipwreck of our faith. 
They who sin through infirmity, have always an advo- 
cate with the Father, whose prayer is, Father, forgive 
them. 

In avoiding one error, be cautious also, not to fall 
into another. Some cherish melancholy, when they 
have occasion, and when they ought to rejoice; they 
reject e( the voice of the charmer, charm he ever so 
wisely/ 5 They seem to make a merit of sadness; to 
suppose that if they " go mourning all the day long," 
it is a sacrifice with which God is well pleased. But 
this God has no where promised, nor has he required 
this at your hands. He would rather that you should 
rejoice in his comfort, and enjoy his peace; for this 
we ought to strive. 

Let it be considered too, that our want of religious 
comfort, is sometimes owing to our remaining sins, 
and it is generally the most safe to consider that such 
is our own case ; that God forsakes us, because we 
have forsaken him. And remember also, that truly 
to put your trust in God, you must faithfully do his 
will. Let your heart, like the dial, be true to the Sun 
of Righteousness, whether or not he shine upon you. 
Let his loving kindness which has ever been of old, 
be the pledge of his future mercies, and your assur- 
ance, that he who endureth unto the end, shall 
certainly be saved. Nothing can separate you from 
the love of God; let nothing divert you from his fear 
and service. 



SERMON XII 



THE WATERS OF ISRAEL, OR MEANS OF GRACE. 



2 Kings, v. 12. 

Are not Abana and Pharpar, rivers of Damascus, better than 
all the waters of Israel? May 1 not wash in them and be 
clean ? 

" The natural man receiveth not the things of the 
Spirit of God," nor is it without reluctance and 
opposition, that human pride suhmits to his righte- 
ousness. And he has shown his wisdom, and exposed 
our folly, in " choosing the foolish things of the 
world to confound the wise, and weak things to con- 
found the things which are mighty; yea, and things 
which are not, to bring to nought things which are, 
that no flesh should glory in his presence." 

In the portion of sacred history, with which this 
text is connected, we have a lively and impressive 
view of the nature and efficacy of the means of grace; 
and there are few passages in the holy scriptures 
which are better calculated to strengthen our faith 



182 



in the word of God, and the use of religious ordi- 
nances. 

66 Naaman, captain of the host of the king of 
Syria, was a great man with his master and honoura- 
ble." Such a character high in authority, exten- 
sively known, and much respected, was the rather 
chosen, that the Lord's work wrought upon him, 
might be the more conspicuous; the light was thus 
hung on high, that it might shine in a wider circle. 
As our Lord observes to the Jews, "many lepers 
were in Israel, in the time of Eliseus (or Elisha) the 
prophet; and none of them was cleansed, saving 
Naaman the Syrian." Not all his honours and ter- 
restrial magnificence, can secure him or any one from 
the evils of life, nor make him the less dependent 
upon God. This man, so great and honourable, was 
a leper; he was afflicted with a malady the most 
loathsome and incurable. 

But the Lord, to whom belong mercies and for- 
giveness, conducts the blind, by a way they know 
not, into marvellous light. 66 The Syrians had gone 
out by companies, and had brought away captive out 
of the land of Israel, a little maid, and she waited on 
Naaman's wife. And she said unto her mistress, 
would God, my lord were with the prophet that is in 
Samaria; for he would recover him of his leprosy." 
This confidence of the young damsel, in the power 
of the prophet Elisha, and several instances which 
perhaps she related of the wonders which in God's 
name he had wrought, induced Naaman to make the 
experiment. 

But the attempt, as we might expect, was accom- 
panied with much human pride and a vain show. 



183 



He first applied to the king of Israel, who was quite 
disconcerted, and forced to acknowledge his inability 
to perform such a work; but was soon relieved from 
his embarrassment, by the goodness of Elisha, "who 
sent to the king, saying, wherefore hast thou rent thy 
clothes? Let him come now to me, and he shall know 
that there is a prophet in Israel." 

Naaman went with his chariot in great style, " and 
stood before the house of Elisha," expecting that the 
prophet would salute him with accustomed reverence 
and respect. But to correct his error, and teach him 
how worthless in God's sight is all the pomp of human 
pride, Elisha did not even go out of his house to 
salute or to meet him; but simply " sent a messenger 
unto him, saying, go and wash in Jordan seven times, 
and thy flesh shall come again to thee, and thou shalt 
be clean." 

These were certainly good tidings, and he ought 
to have received them with great joy. But on the 
contrary, he received this message with indignation. 
Forgetting that he had come, not to be flattered, but 
to be healed; not to dictate, but obey, his pride was 
incensed by this seeming disrespect. Wash seven 
times in Jordan! What benefit could he expect from 
such simple means? Or, what virtue is there in the 
number seven, that once washing may not suffice ; 
or what excellence in the waters of Jordan, that it 
should be thus distinguished from other streams ? 
What followed was very natural; " he was wroth, 
and went away, and said, I thought surely he will 
come out to me, and strike his hand over the place, 
and recover the leper. Are not Abana, and Pharpar, 
rivers of Damascus, better than all the waters of 



1S4 



Israel? May I not wash in them and be clean ? ff 
No, proud man, the rivers of Damascus will profit 
you nothing. You must submit to God's righteous- 
ness; you must wash in Jordan, or remain a leper. 
To this his pride at first would not submit. He had 
determined in his own mind, how the prophet 
ought to conduct this business, and effect the cure; 
and when the man of God took a different course, 
and proposed means which appeared so contemptible, 
" he turned and went away in a rage." 

It w T as happy for this man, that he had servants, 
whose views of this matter were more correct and 
reasonable. a My father," said they, u if the 
prophet had bid thee do some great thing, wouldest 
thou not have done it? How much rather then, when 
he saith unto thee, wash and be clean !" He was so 
wise as to hearken to this good advice; "he went 
down and dipped himself seven times in Jordan, and 
his flesh came again, like unto the flesh of a little 
child, and he was clean." This astonishing result, 
filled him with gratitude and admiration; he returned 
to the man of God, with expressions of the utmost 
reverence for the Lord Jehovah; he now acknow- 
ledges his full belief, that the God of Israel is the 
only true God, and declares his determination for the 
future, to worship no other deity. 

But how critical, and how perilous was his situa- 
tion at that awful moment, when with such indigna- 
tion and rage, he turned away from the Lord's 
prophet! Suppose his servants had not ventured 
to advise him; or, (what many would have done,) 
that he had treated their suggestion with contempt; 
suppose that he had returned in that temper to his 



185 



own country, what would have been the natural con- 
sequence? He not only would have continued a 
loathsome leper through the remainder of his 
wretched life, but (which is infinitely worse,) he 
would have been confirmed in unbelief; he would 
have blasphemed the name of the true God, and 
would have hated and persecuted his prophets. 
Elisha would have been deemed an impostor, and his 
professions and prophesies, hypocrisy and priest- 
craft. Happily, indeed, he escaped this dreadful 
result, by hearkening to good advice. 

We have our Saviour's authority for making reli- 
gious improvement from this history of £{ Naaman 
the Syrian." Nothing could be better calculated to 
show us the unreasonableness and peril of rejecting 
God's word, and also to teach us the nature and effi- 
cacy, and importance of the appointed means of grace. 
The practical inferences which crowd upon the mind, 
are so many and so important, that the difficulty is in 
making a selection. 

From the example of this u young maid" in Naa- 
man's family, we might make many remarks on the 
advantages of giving children a religious education, 
and of having in your families, pious, conscientious 
domestics, who will truly regard your interest, do 
you real good, and bring a blessing upon your house. 

2. From Naaman's leprosy, let us reflect on the 
worse malady of the soul, from which no fortune in 
life, nor temporal honours, can secure us. This is a 
leprosy which none but God himself can heal and 
change. And to the great physician, to the true 
prophet, the Saviour Christ, must all resort, whether 
high or low, who would be restored to spiritual health. 

a 



186 



3. Observe too, with what weak and humble in- 
struments, the Lord does his w T ork. To the most 
skilful professor and mighty men of the earth, had 
Naaman applied in vain; a feeble captive in the state 
of a servant, was the first to put him in a way to find 
relief. And how forcibly does this bring to our view 
the first preaching of the gospel ; the humble instru- 
ments chosen of God to show men the way of salva- 
tion, and teach the doctrines of eternal life ! For 
four thousand years, had men looked in vain to the 
philosophers and wise men of the earth, for spiritual 
light, and peace with God; the leprosy continued. 
They w T ere wise in their generation; but in religion, 
in the knowledge of God, their heart was darkened, 
and professing to be wise, they became fools. A 
knowledge of that salvation which is of God, flesh 
and blood could not reveal. And when in fulness of 
time, the Lord was pleased in mercy to make known 
the mystery of redemption in Jesus Christ, it was a 
revelation that confounded the wise, and humbled 
the pride of man; it required the mighty of the earth 
to condescend to men of low degree, and hearken to 
66 the foolishness of preaching. " Apostles chosen 
from the humble ranks of life, were commissioned to 
direct mankind to the great physician; to the man of 
God, and Son of man, " who taketh away the sins of 
the world." 

How simple were the means by which Naaman 
was cleansed. There was no natural efficacy in the 
waters of Jordan to cure the leprosy. But the Lord 
can save by many or few; his word is life; if he but 
speak the word, we are made whole. All means are 
effectual, if they have his blessing. He can make 



187 



what men deem " foolish things," subservient to the 
noblest ends. <6 The Jews require a sign, and the 
Greeks seek after wisdom," but God does, what to 
them seems foolishness ; he sends his messengers, his 
ministers, to tell you what you must do to be saved. 
He does not bid you do some great thing whereby 
you may obtain honour for yourself; he does not, as 
men require, come out and strike his hand over the 
place; he does not give the sign which they demand, 
nor conform at all to human wisdom ; he tells you, 
€ < He that believeth and is baptized, shall be saved." 

4. But Naaman despised such simple means as 
washing in Jordan; and many are they who sin after 
the same example of unbelief. Many turn away 
from a preached gospel, and neglect the great salva- 
tion offered them in Jesus Christ, because it is not 
according to their wisdom. In the same spirit, and 
sometimes nearly in the very language of this Syrian 
leper, do men despise the ordinances of Christ. The 
doctrine that 66 outward and visible signs," though 
" ordained by Christ himself," should be accompanied 
with u inward and spiritual grace," gives offence. 
The Christian ordinances appear to many, as needless 
and as contemptible, as Jordan's waters did to the 
Syrian chief. That they who ask shall receive; that 
the 66 bread and wine which the Lord has com- 
manded to be received," should in any sense, be his 
body and blood; or, that any religious rites should 
be accompanied with God's spiritual benediction, is 
to some a stumbling-block, and to others foolishness. 
They think it enough that men should be taught good 
morals, without enjoining such simple, and (they 
think,) useless ceremonies. 



188 

■ 

The Jews expected the Messiah ; but when he 
came to his own, they received him not. And why 
did they not receive him? Because his humble ap- 
pearance, and his spiritual doctrines, did not comport 
with their expectations; because he did not give them 
the sign which they required. They thought surely 
that he would come out to them; that his advent, and 
his kingdom, w 7 ould be according to their corrupt and 
unreasonable anticipations. The same pride and cor- 
ruption still appertain to our nature. Many reject 
Christianity, and not a few r pervert, or explain away 
its. doctrines, because in its purity, it makes foolish 
their wisdom, and condemns their practice. Our 
disposition to exalt our reason in opposition to God's 
w^ord, and our wills against his precepts, is more 
powerful and more extensive, than we are aware of. 
Thousands, who name themselves of Christ, will not 
receive his religion, except as it agrees with what 
they are pleased to call a rational system. From 
creeds and doctrines, especially those of the cross, 
they turn away in a rage. Is not (they virtually 
say) the death of Paul, or of Peter, as meritorious 
as the cross of Christ? May not their blood as well 
wash away our sins? 

The ministers of Christ may well reason with men, 
as did Naaman's servants with their master. Had 
the Lord bid you do some great thing, would you 
not do it? What sacrifice could be too great, or what 
duties too laborious for such " exceeding great re- 
ward," as that promised to the believer? Did the 
Saviour call you to relinquish every enjoyment of 
life ; if, like Moloch's votaries, you must offer your 
children in sacrifice; or, like the slaves of vice, en- 



189 



gage in the most absurd, laborious, and destructive 
pursuits; who would hesitate to do this for acceptance 
with God, and immortal life? How much rather then, 
should you embrace his gospel, when the Saviour's 
yoke is easy, and the burden light ; when he saith 
unto you, look and be healed ; " wash and be clean;" 
6i believe on the Lord Jesus Christ, and thou shalt be 
saved!" What the gospel requires as necessary to 
eternal life, is simple and easy to be performed; it 
is perfectly reasonable and just, and tends to the best 
good of ourselves and others, even in this present life. 
Happy will it be, if like Naaman, you are at length 
wise; if you dismiss your pride, and hearken to the 
advice of those who are " your servants, for Jesus' 
sake." But many, very many, we may fear, are the 
wretched souls who turn away from their Saviour, 
despising what they call the foolishness of preaching, 
and continue in the same temper, till they are called 
to the eternal world. You see here, the danger and 
the folly of opposing a vain philosophy to the word 
of God.* 

5. You may learn also, from these scriptures, the 
right use of appointed means. Not that you are to 
place any reliance upon mere forms or ceremonies. 
What is essential, and what we should chiefly desire 
is, that faith in Christ which renews the heart, which 
so engages the affections of the soul, as to excite in 
us a detestation of sin, and a sincere desire to live to 
God and to do his will. It should also be well con- 
sidered, that there is nothing meritorious in the per- 
formance of religious rites. For coming to baptism, 
or confirmation, or the Lord's supper, we are not to 
suppose ourselves better men; rather a right use of 



190 



those ordinances will cause us to feel ourselves less 
worthy, and to be more penitent and humble. There 
was nothing meritorious in Naaman's dipping in Jor- 
dan. It was ordered as a test of his faith; and it is 
66 written for our learning;" to encourage us likewise 
to confide in God's word, not doubting, but that the 
blessings which are promised, will in the due time, 
be fulfilled. All the positive ordinances of Christi- 
anity, are in like manner trials of our faith; and we 
are to perform them, not as mere ceremonies, but as 
a public manifestation before the world, that we be- 
lieve what God has taught, and that we trust in the 
Saviour whom he has sent us. These of course, are 
privileges in which we should rejoice and be thankful; 
but still, if we rightly view them, they will increase 
our humility. They are the evidence, not of our 
righteousness, but of that faith, which teaches and 
makes us feel that we are sinners, totally underserving 
of such goodness. A right use of the sacraments, 
causes us to feel as did the penitent prodigal when 
even in his father's arms; " Father, I have sinned 
against heaven and before thee, and am no more 
worthy to be called thy son." We are assured, 
indeed, of God's favour and acceptance, but we know 
it is in consequence, not of our merits, but of our 
faith in his free mercy and grace. 

Of course, the outward act, without such faith, is 
wholly useless. Without such faith, the sacraments are 
no evidence to us that we are pardoned and accepted 
of God ; but on the contrary, they show that we are 
in the gall of bitterness and bond of iniquity. None, 
indeed, but they who are great hypocrites, or very 
ignorant of religion, will use them without faith. 



191 



But they, who, like Naaman, are sensible that the 
leprosy is on them, and that they need a physician 
more than human; they, who with awakened solici- 
tude, are inquiring what they shall do to be saved, 
are the people likely to be profited by our present 
subject. You, who as sinful, dying creatures, would 
fly to God for refuge ; you, who desire that your 
minds may be renewed, your affections sanctified, 
and your souls saved, may truly profit by the use of 
appointed means. If you ask in this way, you shall 
receive; knock thus, with a sincere heart and an hum- 
ble faith, and it shall be opened unto you. Pride 
and self-righteousness, will tell you that 66 the rivers 
of Damascus are better than the waters of Israel." 
But a right use of your reason, will teach you to 
seek God in the way of his own appointment, and 
by the means which he has ordained. If with "an 
honest and good heart," you hear the word preached, 
you may hope that it will be inwardly grafted in your 
hearts, and make you wise unto salvation. If you 
faithfully ask in prayer, the Lord will hear and grant 
your requests; his word is pledged, and he is faithful. 
They who are "born of water," who receive H the 
outward and visible sign" of baptism; if they have 
" repentance, whereby they forsake sin ; and faith, 
whereby they steadfastly believe the promises of God 
made to them in that sacrament," shall receive " the 
inward and spiritual grace;" shall be 66 born of the 
Spirit;" their sins shall be forgiven, and they shall 
be "called the sons of God." 

And you too, who with the like faith come to con- 
firmation, desirous to ratify your baptismal vow, and 
renew your engagements to believe and to live as 



192 



faithful disciples of Jesus Christ, shall receive God's 
heavenly benediction, and the strengthening of his 
Holy Spirit, to work in you, both to will and to do, 
what is according to his holy word. And if you 
devoutly partake of the Lord's supper, you may 
humbly hope for the spiritual refreshment of Christ's 
body and blood; it will be to you also, an u assurance 
of his favour and goodness, and that you are members 
incorporate in the mystical body of his Son, (or that 
invisible church,) which is the blessed company of 
all faithful people." And generally, if your hearts 
be sincere; if you are no dissemblers with God; if 
you seek in earnest for his pardoning mercy and sanc- 
tifying grace, and seek in that way which he directs, 
you will not seek in vain. 

Let us then, in this way, reverence and use the 
waters of Israel, trusting in the promise of God, 
" which he for his part, will most surely keep and 
perform." Make no merit of your performance ; 
" circumcision is nothing, but a new creature." The 
true doctrine, as we have seen, is that a pious use of 
appointed means, in obedience to God's word, and 
reliance upon his promise, shall be blest to our spi- 
ritual benefit. They are a test of your faith, to try 
whether you are the spiritual children of Abraham. 
You are to observe them as a declaration of your 
belief in God's word, of your obedience to his com- 
mand, and of your trust in your Saviour. When 
you approach him as God's prophet, and the only 
physician of your soul, he directs you to the healing 
waters of his sanctuary; to the seals of his covenant; 
to the pale of his church. The act of faith is an 
assurance of our acceptance. Naaman was cleansed 



193 



by the power of God; but not till he had washed in 
Jordan. So the blind man, who, as Christ commanded, 
washed in the pool of Siloam, returned seeing. God 
might as well save without means ; but for wise pur- 
poses, he thus exercises our trust in his word. The 
ordinances of Christ are the appointed channels, 
through which, generally speaking, he pours out his 
Spirit, and dispenses his grace. If we ever use 
them without profit, it must be because we use them 
not according to his word. He knows our heart, and 
with what intentions we approach him. 

This history of Naaman abounds, then, with in- 
struction to all who desire to be Christians; and to 
use the language of his handmaid, " 1 would to God" 
that such were the desire of every one who has a 
soul to be saved. Were you with this true prophet, 
the Lord from heaven, he would cure you of the 
leprosy. u Though your sins are as scarlet, they 
shall be as wool." There is no other name given 
whereby you can be saved. Believest thou that he 
is able to do this thing, to cleanse you from sin and 
to save your soul? Do you, indeed, with awakened 
concern seek for his salvation? Then must you fol- 
low his directions. He is Lord as well as Christ ; 
not only a prophet, but a king. (s Why," he asks, 
" do ye call me Lord, and do not the things which I 
command?" 

Let us also be aware of the pride and self- righte- 
ousness which so easily beset us. The Lord effects 
our salvation by weak instruments, to make us humble, 
and to show that the work is his. Be cautious how 
you turn with dislike from the doctrines of Christ, 
and the means of grace, because they are not accord- 

b 



194 



ing to your wisdom; rather justify his wisdom, and 
throw yourself wholly upon his mercy* claiming 
nothing as due to yourself, and thankful, if on any 
terms, and by any means, you may obtain pardon and 
justification. Lean not to your own understanding; 
indulge in no captious objections against Christianity, 
as though you could have been more wise, or more 
merciful than God. Think not to dispute every inch 
of ground which you yield to the Almighty. If you 
find the leprosy upon you ; if you are destitute of 
spiritual health; if you cannot be justified for your 
own righteousness; if you are indeed convinced that 
in case you are saved, it must be not by your merits, 
but by the grace of God, then let his mercy be your 
trust, and his word your guide. Expect not that 
Omniscience should be conformed to your wisdom; 
that God must come out to you, and cure the leprosy 
in your way. Carefully avoid that most dangerous, 
and not uncommon presumption, of modelling Chris- 
tianity to your taste; of making the scriptures speak 
the language which you approve, and reducing the 
doctrines of the infinite Jehovah to the standard of 
your reason. It is of very little importance, whether 
or not the institutions of Christ are such as you 
should have appointed. He who is infinitely wise 
and good, will not appoint useless ordinances; and 
he is able to make any means effectual. If he choose 
things which to you seem " weak" and "foolish," 
it is to honour himself in your faith and submission. 

You are taught in our subject, the sufficiency of 
your Saviour. All the ends of the earth are exhorted 
to look unto him and be saved. Look unto him as 
the author, and also as the finisher of your faith. 



195 



Our faith is finished by the right use of his appointed 
means. We are edified and strengthened by religious 
ordinances; you are authorized to hope that God will 
bless you the rather for your walking as he directs, 
and doing what he commands. Consider religious rites 
as inestimable privileges, and endeavour to feel duly 
grateful for such sanctified tokens of his mercy and 
grace, which are so kindly adapted to your need. 
Observe them, not only in obedience to his authority, 
but also from a sense of your weakness, and from faith 
in his word. If Christ is the only physician who 
can restore us to spiritual health, his prescriptions 
certainly are to be observed. If he has a kingdom 
or church on earth, we should seek for it as a pearl 
of great price, and enter it as a city of refuge. If 
he has appointed men to be ministers of his word, 
and dispensers of his grace, true faith will teach you, 
for Christ's sake, to receive them. If any sacraments 
and other religious rites are ordained as channels of 
his power and pledges of his favour, them must you 
receive, not despising them as small things, or useless 
rites. Would you not " do some great thing/' the 
greatest indeed possible for so good a friend, and so 
great a prize? 

Finally, we are here taught to persevere. Naa- 
man was to wash seven times. Had he done this once 
only, or twice, or even six times, and no more, there 
is no reason for supposing that he would have been 
cleansed. So " he that endureth unto the end, 
shall be saved." We are commanded to run with 
patience the race that is set before us; it is our part 
to submit it to God's unerring wisdom and good plea- 
sure; what shall be the number and the continuance of 



196 



our duties and of our trials. Let us labour in hope, 
and be not weary in well doing, knowing, that in due 
time, we shall reap if we faint not; and that "the 
gifts and calling of God are without repentance." 

That we may have wisdom and grace to make due 
improvement from the light and the means which are 
bountifully bestowed; that we may ever rightly dis- 
tinguish, and duly estimate the waters of Israel; and 
whatever the Lord has ordained, devoutly perform, 
the same Lord mercifully grant, to our great comfort 
and peace; and to his glory and praise in Jesus 
Christ. Amen. 



SERMON XIII 



THE DOCTRIXE OF BAPTISM. 



Rom. vi. 3, 4. 

Know ye not, that so many of us as were baptized into Jesus 
Christ, were baptized into his death? Therefore we are 
buried with him by baptism into death; that like as Christ 
was raised up from the dead by the glory of the Father, 
even so we also should walk in newness of life. 

The best things are sometimes the most abused. 
Even the doctrine of Christ, that grace of God, 
which bringeth salvation, and which teaches men, 
that denying ungodliness and worldly lusts, they 
should live soberly, righteously, and godly in this 
present world, has been so perverted from its holy 
purpose, as to encourage men to 6i live in sin." St. 
Paul, as he tells us in the third chapter of this epis- 
tle, was accused of Antinomianism; it was slander- 
ously reported, and some affirmed that he said, " Let 
us do evil, that good may come ; let us continue in 
sin, that grace may abound." He treats with abhor- 
rence such perversion of the truth, and shows how 
totally inconsistent is the profession of Christianity 



198 



with a wicked life. He has taught the true doctrine 
of Christ on this subject with such force and perspi- 
cuity, and given such reasons why every one who 
names the name of Christ should S( depart from 
iniquity" and "walk in newness of life," that he 
who runs may read, and none but the wilfully blind 
can misunderstand. 

This is true, that in all the chapters preceding 
this, from which the text is taken, and especially in 
the one which is immediately before, the apostle 
teaches, and by powerful argument and luminous 
illustration, establishes the more essential principles 
of the gospel, and the most distinguishing doctrines 
of Christ's religion; such as justification by faith, 
and salvation through grace. He shows that salva- 
tion is not of works, but is the gift of God. The 
boasted wisdom of the Greeks, and the descent of the 
Jews from Abraham, he proves will be equally una- 
vailing, and totally insufficient to- the attainment of 
life immortal; that Abraham was justified by faith, 
even in that noble and most astonishing act of obe- 
dience, the offering of his son Isaac. It is from this 
most comforting doctrine, our 66 being justified by 
faith, that we have peace with God, through our 
Lord Jesus Christ." " The law entered that the 
offence might abound," and men be made sensible 
how corrupt the heart is. " But where sin abounded, 
grace did much more abound ;" through faith in 
Christ, the most wicked transgressors of the law may 
obtain pardon, and peace, and life. 

In this sixth chapter, St. Paul shows, that in 
teaching this doctrine of free grace, and of justifi- 
cation by faith, we do not make void the law, nor 



199 



lessen its influence upon the lives of men, but rather 
we establish the law. These doctrines of grace, by- 
exposing the great sinfulness of breaking any the 
least of God's commandments, and by giving addi- 
tional and most powerful motives to repentance and 
a holy life, do indeed establish the law, both in sen- 
timent and practice. No people more strictly, or 
more conscientiously observe the law, than they who 
believe that it can never justify us; that by grace we 
are saved. He here refutes what is so slanderously 
reported of those who teach this evangelical doctrine; 
he shows that nothing can be more unjust, than to 
infer from what the apostles taught, that men may 
safely live in sin; that the more wicked men are, the 
more will God be honoured in their pardon and sal- 
vation. "What shall we say then?" What just 
inference may be drawn from the doctrine of free 
grace? " Shall we continue in sin that grace may 
abound?" May this pernicious inference be justly 
drawn ? May we with any good reason argue thus ? 
That since we are all sinners, and cannot be saved 
by our works; seeing that "God has commended his 
love to us, in that while we were yet sinners, Christ 
died for us," and that we are saved freely by grace, 
and not by our own works, why may we not reasona- 
bly and safely continue in sin, that God may be more 
honoured in the abounding of his grace? Why not 
live as we please, in all manner of wickedness, and 
wholly rely on the mercy of God? If we continue 
in sin, trusting in his free and sovereign grace, shall 
we not hereafter sing the louder to his praise ? Is 
not this to practise the doctrine of grace ? Is not 
this to live to the glory of God ? To this the apostle 



200 



replies with abhorrence, " God forbid" that any 
one should so pervert his word, and misconstrue his 
mercy. u How shall we who are dead to sin, live 
any longer therein ?"' It is a point allowed, that " if 
any man be in Christ, he is a new creature;" his very 
profession is, that he has " renounced ungodliness 
and worldly lusts," and is engaged to 66 live soberly, 
righteously, and godly in this present world." This 
faith which justifies, renews the heart; they who 
possess it, are new creatures ; they are dead to sin, 
and alive to righteousness. As faith is an assurance 
of their justification, so is their sanctification, or the 
renewal of their minds, and their deliverance from 
the dominion of sin, an evidence of their faith; 
without this, their faith is dead. A good man, a 
true believer, may sometimes, through the infirmity 
of his nature, and sudden or powerful temptation, be 
drawn into acts of sin ; but the person who willingly 
continues in what he knows to be sin, has not that 
faith of the heart by which " man believeth unto 
righteousness;" by which the just live, and sinners 
are saved. 

It is strange, as the apostle in our text proceeds 
to observe, that any Christians should be ignorant of 
this, the pure nature and holy tendency of the doc- 
trines of grace, when that sacrament, by which they 
were admitted into the fellowship of the Christian 
church, signifies this very change of heart. " Bap- 
tism represents unto us our profession, which is to 
follow the example of our Saviour Christ, and to be 
made like unto him; that as he died and rose again 
for us, so should we who are baptized, die from sin, 
and rise again unto righteousness." He supposes it 



201 



scarce possible that a Christian should be ignorant of 
this: 66 Know ye not, that so many of us as were 
baptized into Jesus Christ, were baptized into his 
death ?" Can it be that you have received 6£ the 
outward, visible sign, or form of baptism," and yet 
remain ignorant of u what is the inward part or thing 
signified ?" If you have forgotten this, I very seri- 
ously remind you, that 64 we are buried with Christ 
by baptism into death; that like as Christ was raised 
up from the dead, by the glory of the Father, even 
so we also should walk in newness of life." And do 
you who have been baptized, do you, who by your 
own profession " are dead to sin," talk of " con- 
tinuing longer therein?" Will Christians justify 
walking unworthy of their vocation? Can they who 
are sanctified and set apart as " a peculiar people 
zealous of good works," plead for works of iniquity? 
When you " were baptized into Jesus Christ;" when 
the Lord mercifully vouchsafed to give you this token 
of the remission of your sins, through the shedding 
of his own blood, what engagements were implied, 
if not expressed on your part? Certainly that you 
would " obediently keep God's holy will and com- 
mandments, and walk in the same all the days of 
your life." And how else should they walk, or 
desire to walk, who are disciples of such a Saviour ? 
What other or less return would we make for such 
inestimable benefits? Shall the disciples of Jesus 
again betray him ? Would they crucify the Son of 
God afresh ? Again would you hear him cry, in the 
agonies of death, " My God, my God, why hast thou 
forsaken me?" Who would think of serving two 
masters, so totally irreconcileable as sin and the Sa- 

c 



202 



viour? "What fellowship hath righteousness with 
unrighteousness? What communion hath light with 
darkness? What concord hath Christ with Belial?" 
" How shall they who are dead to sin, live any longer 
therein?" Baptism is the sign of a new birth r the 
token of our being ingrafted into Christ; of our being 
translated from the bondage of corruption into the 
kingdom of grace. If afterwards we voluntarily and 
of deliberate choice live in sin, we violate the bap- 
tismal covenant; we rebel against the Lord who has 
bought us; we walk unworthy of the vocation where- 
with we are called. 

In many of the verses following the text, the 
apostle continues the subject, and confirms this doc- 
trine, " that baptism represents unto us our profes- 
sion," which is, that we die with Christ unto sin, and 
through faith, rise with him to newness of life. This 
being so clear and incontrovertible, it is intended for 
our present instruction, to consider more particularly, 
what in this text is taught us of the mode, and the 
nature, and the doctrine of baptism. 

I. On the first of these points, I should deem it 
inexpedient to consume your time, were it not that 
the expression which St. Paul here uses, " buried 
with Christ by baptism into death," is supposed by 
many Christians to have respect to the mode of bap- 
tism, and is urged more perhaps than any other 
text, to prove that the apostles baptized, by burying 
the person under water; and that this mode is neces- 
sary to the right administration of this sacrament. I 
have no intention in this discourse, of entering upon 
this controverted question, but merely to prevent a 



203 



?nisunderstanding of the text. It is highly important 
that the scriptures should be fairly explained and 
clearly understood, and then may each one judge 
what are the doctrines of the bible, and what the 
duties required. In some instances, the unlearned 
are governed more by the sound of a passage, than 
by its true sense. When words are used figuratively, 
as in this instance, we should be cautious how we 
apply the literal expression for proving any doctrine. 
It is required of all Christians to be crucified with 
Christ; but it does not follow that we must be literally 
nailed to a cross. In Christ we are said to be cir- 
cumcised; but it is only "with the circumcision 
made without hands, in putting off the body of the 
sins of the flesh. " And in like manner, we are said 
to be buried with Christ by baptism ; and neither 
does this require that we should be literally covered 
with earth, or laid in a sepulchre, or put under 
water. And yet, because plunging a person under 
water, has some little resemblance to burying him 
under the ground, the two things are naturally asso- 
ciated in the mind, and the imagination is diverted 
from the metaphorical or spiritual sense and true 
reasoning of the apostle, to external modes, to visi- 
ble, material things. From this regard to the sound, 
or literal sense of this and a few other figurative 
expressions, we can easily conceive why so many 
Christians, especially in the ancient and more super- 
stitious ages of the church, should prefer baptism by 
immersion; it represents to the eye what the word 
buried, does to the ear. The preference for baptism 
by immersion, is not indeed objectionable, provided 
it does not degenerate into superstition; that no 



204 



undue importance is attached to this particular mode; 
and we are sufficiently careful not to number it among 
things essential. 

We may remark further, that baptism is mentioned 
in the scripture with a like figurative allusion to the 
pouring out of the divine Spirit, and to the sprink- 
ling, or the washing of Christ's blood; but neither 
does this prove that sprinkling or affusion is the only 
lawful mode of baptism. It is evidently left with 
the church, and with the ministers of Christ, to apply 
the water in baptism, in whichsoever of these modes 
is found most convenient and edifying; and the pre- 
ference or use of either, ought never to interrupt 
Christian fellowship and communion. 

II. But a better attention to the apostle's reasoning 
will make it evident, that in these words he has re- 
ference to the nature of baptism, and not to the mode 
of administration. He is showing how inconsistent 
is living in sin, with the profession and state of a 
Christian; and the reason he gives is, that they 
"who are baptized into Jesus Christ, are buried 
with him into death. " Now, if we suppose that by 
these words he has respect to the mode of baptism, 
his argument is weak and inconclusive. The circum- 
stance of our having been put under water, does not 
show, or in any degree prove that sin is inconsistent 
with our profession; nor that we are bound to keep 
the commandments of God. If the nature of the 
Christian covenant ; if the stipulation or " the answer 
of a good conscience towards God," would admit of 
our living in sin that grace may abound, there would 
be nothing to the contrary in "the putting away of 



205 



the filth of the flesh;" even though we washed, 
"not our feet only, (as Peter says,) but our hands 
and our head," even our whole body. To say that 
we ought not to continue in sin, because we were bap- 
tized by immersion, is surely very weak reasoning, 
if we may call it reason. But the apostle reasons 
much better; he speaks of the nature, not of the 
manner of baptism; he refers us not to the outward 
form, but to "the inward part, or thing signified;" 
u not the putting away the filth of the flesh, but the 
answer of a good conscience towards God;" to bap- 
tism in the sense in which it " saves us." He speaks 
of it as the sacrament by which the benefits of Christ's 
death and resurrection are sealed to our comfort. 
When he says that we are buried with Christ by 
baptism, he means that in this sacrament "we are 
made partakers of the death of Christ;" and that 
we engage, and are laid under the most solemn obli- 
gations, in a figurative or spiritual sense, to become 
" dead to sin, and alive to God through Jesus Christ," 
and to rise with him to newness of life. In whatever 
way we may apply the water in baptism, the ordi- 
nance represents that blood of sprinkling, by the 
efficacy of which our sins are washed away, and we 
are born again; we are baptized for the remission of 
sins, and into the death of Christ; we are buried 
with him, not literally in a tomb, but spiritually, by 
" a death unto sin;" by becoming like the Saviour, 
holy in our affections. So too we rise with Christ, 
not literally by coming out of a tomb, or out of 
water, but "by the renewing of the Holy Ghost;" 
by imitating the Saviour's example; by " walking 
in newness of life." Baptism symbolizes the "cir- 



206 



cumcision not made with hands;" represents a change 
in heart and state of life; it signifies that (c all sinful 
affections should die in us; and that all things belong- 
ing to the Spirit, should live and grow in us." 
Being thus through God's grace, u made partakers 
of the death of Christ," we may hope also, (if we 
are faithful,) to a be partakers of his resurrection." 
It becomes not only our duty, but our engagement, to 
" die from sin, and to rise again unto righteousness, 
continually mortifying all our evil and corrupt affec- 
tions, and daily proceeding in all virtue and godliness 
of living." Such is evidently the apostle's meaning, 
and being so understood, his reasoning is sound and 
conclusive. It shows that we do not make void the 
law through faith, but rather establish it. He shows 
that if we receive the grace of God in vain; if Chris- 
tians live wickedly, their faith is vain, and their 
hopes unfounded. "I tell you before," (saith this 
same apostle,) " as I have also told you in time past, 
that they who do such things, (as the sins which he 
had just named,) shall not inherit the kingdom of 
God." 

III. Considering then, the nature of baptism, that 
it represents u a death unto sin and a new birth 
unto righteousness;" seeing that it signs and seals to 
the faithful receiver, the benefits of the death and 
resurrection of Jesus Christ, and lays him under the 
most solemn obligation to u walk in newness of life;" 
that it sacramentally admits us into the fellowship of 
God's people, and makes us visibly "members of 
Christ, children of God, and inheritors of his hea- 
venly kingdom," " what manner of persons ought we 



207 



to be in all holy conversation and godliness?" It k 
of the last importance that we should be well grounded 
in " the doctrine of baptism/' which our apostle 
(to the Hebrews) justly styles one of " the princi- 
ples of the doctrine of Christ." It is not uncommon 
with baptized believers, when invited to come to the 
Lord's supper, to be fearful, because their commu- 
nion will lay them under solemn obligations to walk 
as Christians, in the faith of Christ and the fear of 
God. But they seem to forget the duties resulting 
from the other sacrament. What obligations can be 
greater, or what vows more solemn than those of 
baptism? To what will the Lord's supper bind you, 
to which you are not already bound who have been 
baptized? "Know ye not, that so many of us as 
were baptized into Jesus Christ, were baptized into 
his death ?" Know you not, that you are, as far as 
any sacrament can bind you, "dead to sin," and 
bound by the highest authority, and by the most rea- 
sonable, the most awakening, the most encouraging 
obligations, to " walk in newness of life ?" If bap- 
tism does not bind you to this, what can ? It is a 
holy ordinance of your Saviour, appointed for this 
purpose, to make you the sons of God by adoption, 
and engage you to live " as obedient children.'* 
The Lord's supper is one of the duties it enjoins 
upon us ; "Do this in remembrance of me;" or 
rather, it is one of the greatest and most blessed of 
the privileges which baptism confers upon us. Not 
only worldly people, but Christians are apt too much 
to view religion only as consisting of duties, obliga- 
tions, and restraints; to consider Christianity only as 
a bondage of services; as a yoke that is not easy, and 



208 



a burden not light. In our discourses and religious 
meditations, Christianity is too much considered as 
legal services and restrictions, to which we submit, 
in hope of greater good. Christians seem too much 
to view, as a matter of calculation, what is to be for- 
saken, and what performed, as if they would decide 
whether the hopes of heaven are greater than the 
sacrifice to be made; whether the joys of immortality 
are likely to be worth what they will cost in the loss 
of temporal pleasures. But this is dishonouring the 
grace of God which bringeth salvation. Can we, 
with such cold calculation, receive the unspeakable 
gift of a divine Redeemer? Is it thus we value the 
inestimable privileges of his gospel? We should 
view the Saviour as our best friend and only hope; 
the olfer of his salvation as good tidings of great joy; 
his gospel as an invaluable treasure, as a pearl that 
cannot be estimated at too high a price. His service 
we should view as the most perfect freedom; and all 
the duties of religion, as we too often call them, as 
privileges and our delight. In his merciful goodness 
has the Lord adapted his religion to our present 
natures; he has instituted ordinances as the sanctified 
means of conveying his grace to our souls, and con- 
ducting us through life, in his faith and fear. It is 
not merely our duty; it is our interest, it is our wis- 
dom, and should be our ardent desire, to observe 
them. If especially we would die to sin, and rise 
with Christ to life immortal, how should we rejoice 
to be buried with him, by baptism into death ! 

This then, practically viewed, is " the doctrine of 
baptism." First: It is the sign of a new birth. 
This is clearly the doctrine of our text; and is re- 



209 

markably, and in many places, clearly set forth in the 
articles, and homilies, and other standards of our 
church, wherein we are fully taught, u that baptism 
represents unto us our profession;" that the " thing 
signified" in this sacrament, is u a death unto sin, 
and a new birth unto righteousness." It teaches us 
"that as Christ was raised up from the dead, by the 
glory of the Father, even so we also should walk in 
newness of life." This sacrament ad ants us to ines- 
timable privileges. 66 For (as St. Paul writes to the 
Galatians,) "ye are all the children of God by faith 
in Jesus Christ ; because, as many of you as have 
been baptized into Jesus Christ, have put on Christy 
and if ye be Christ's, then are ye Abraham's seed, 
and heirs according to promise." The same apostle 
tells the Colossians, "In Christ ye are circumcised 
with the circumcision made without hands, in putting 
off the body of the sins of the flesh, by the circum- 
cision of Christ; buried with him in baptism, wherein 
also ye are risen with him, through the faith of the 
operation of God, who hath raised him from the 
dead." Baptism now signifies, what circumcision 
formerly did, a change of heart, and a new and holy 
life; and it admits us into the same covenant of justi- 
fication through faith in Christ. 

2. And we must not forget that this covenant with 
God through Christ, implies and includes on our part, 
a solemn " promise and vow," that we will repent of 
our sins, believe in our Saviour, and " keep God's 
holy will and commandments." As he who was- 
circumcised was a debtor to do the whole law, 
so are we who are baptized, bound to obey the 
gospel. 

d 



210 



3. And of course, as the apostle shows, the state 
of those who are baptized is totally inconsistent with 
a sinful life. Let us use the utmost caution not to 
fall into that most pernicious error, that because 
(£ being by nature born in sin and the children of 
wrath, we are hereby made the children of grace," 
we may safely continue in sin, presuming that grace 
will abound. The Lord abominates such abuse of his 
mercies, and in his word it is every where condemned. 
And yet this is an error which very easily besets us. 
We naturally fall into a notion that our profession 
goes far to secure our salvation; that the sacraments 
we receive, and the prayers we offer up, will atone 
for our transgressions; that because we call Christ 
Lord, and prophesy, and do wonderful works in his 
name, we are entitled to his promise. Some think 
that the inward and spiritual grace of the sacrament, 
or the thing signified, is inseparably connected with 
u the outward, visible sign;" that they who are born 
of water, are of course born of the Spirit; that what 
is chiefly necessary is, that the sacraments be admi- 
nistered by those who are regularly ordained to that 
sacred office. But this error the scriptures in many 
places most clearly condemn. And the church, as 
a faithful witness no less clearly tells you, that the 
" sacraments have a wholesome effect or operation in 
such only as worthily receive them." 

Let us endeavour to acquire and preserve right 
views of this highly important subject. The more 
enlightened our minds are with "the doctrine of 
baptism," the more holy will be our lives and the 
more ardent our zeal to honour our Saviour and be 
conformed to his image; we shall rejoice to walk in 



211 



that newness of life, which baptism represents. Let 
us endeavour to realize " what manner of love the 
Father hath bestowed upon us, that we should be 
called the sons of God," and be made partakers of 
such inestimable privileges. Then what cold Chris- 
tians, talk of as duties, and view as self-denial, will 
be esteemed as blessings and favours. What bless- 
ings, what privileges can be greater than prayer, by 
which we obtain the best things, and the richest 
blessings; or the Lord's supper, in which we re- 
ceive that heavenly food, which is strength and life 
to the soul ? Or is it a burden to break off from our 
sins; from those wicked deeds which are a shame to 
us; which nailed our Saviour to the cross; and which, 
if persevered in, will make us everlastingly wretched? 
Well does an apostle demand of Christians, " What 
fruit had ye in those things whereof ye are now 
ashamed? For the end of those things is death." 
By the sacrament which admitted us into the fellow- 
ship of Christ's religion, we profess to be crucified 
to the world, and the world to us; we are supposed 
to be dead unto sin, and living unto righteousness. 
How then shall we, who are dead to sin, live any 
longer therein ? That love which the Father hath 
bestowed upon us, constrains us to deny ungodliness 
and worldly lusts, and " to live soberly, righteously, 
and godly, in this present world." If we truly love 
the Saviour, we shall keep his commandments. A 
grateful sense of God's mercy in Jesus Christ, is the 
very essence of virtue and goodness. Well does the 
poet say: 

"Talk they of morals? O thou bleeding love, 
Thou maker of true morals to mankind, 
The grand morality is love to thee." 



212 



Let the love of Christ be well established in our 
hearts, and we shall have laid the surest foundation 
of 6( all virtue and godliness of living." The ways 
of God's commandments will then be ways of plea- 
santness, and the paths of pure and undefined religion, 
will be paths of peace. If you have been buried 
with Christ by baptism; if through the Lord's mer- 
ciful goodness you have received this sacramental 
sign and seal of your ingrafting into his holy church, 
and partaking of the benefits of his meritorious death, 
consider it not as your duty only, but as your privi- 
lege, and let it be your joy and pleasure, to walk in 
newness of life. Rejoice in being delivered from the 
bondage of those sins which enslave the unrenewed 
heart. It is your prerogative, and be it your joy 
and glory, to be the disciples of a divine Master, and 
to follow his steps in doing your heavenly Father's 
will. It is an invaluable privilege that you may 
66 cry Abba," and call God your Father ; that you 
are ingrafted into the body of his church, and made 
his children by adoption; that you may address him 
as a kind parent, and ask for the things that you 
need. For what earthly consideration would a be- 
liever in Christ be debarred of these favours? 

May we all then duly appreciate our religious pri- 
vileges; may we, who have been baptized, " lead the 
rest of our lives according to that beginning;" may 
we make such improvement of the gospel light and 
the means of grace, which we enjoy, that God, "ac- 
cording to his mercy, may save us by the washing of 
regeneration, and renewing of the Holy Ghost;" 
to whom, with the Father and the Son, be eternal 
praise. 



SERMON XIV. 



REGENERATION AND RENOVATION. 



Titus iii. 5. 

Not by works of righteousness which we have done, but accord- 
ing to his mercy he saved us, by the washing of regeneration, 
and renewing of the Holy Ghost. 

The knowledge of God, and of the way of salva- 
tion which he has revealed in Jesus Christ? must in 
the view of every Christian, certainly be the most 
excellent and the most necessary of all knowledge; 
without this knowledge, our faith must be weak, our 
zeal blind, and our works imperfect. To obtain this 
knowledge, we must understand the language in which 
it is " written for our learning." Words and lan- 
guage can be of no use, except they convey to our 
minds distinct ideas, and some definite sense. When 
used carelessly, they " darken counsel. Words 
without knowledge/' like other "things without 
life, except they give a distinction in the sounds," 
give us no information. "If the trumpet give an 



214 



uncertain sound; who shall prepare himself to the 
battle? So likewise you, (says an apostle,) except 
ye utter by the tongue, words easy to be understood, 
how shall it be known what is spoken ? For ye shall 
speak into the air." Not a little of what is said on 
the subject of religion, is thus spoken to the air. 
Partly indeed, from the discordant systems of theo- 
logians, but in no small degree from a negligent use 
of theological terms, religious disputes are sometimes 
but strifes of words. 

Such has been particularly the case of the words 
used in our present text. The apostle here declares, 
that the washing of regeneration, and the renewing 
of the Holy Ghost, are the instruments of divine 
iC mercy," by which God saves us. Salvation is not 
the reward of our merits ; it is « not by works of 
righteousness which we have done;" neither did the 
Jews under the law, nor do we under the gospel, 
live so righteously as to render God obligated to save 
our souls; " but according to his mercy, he saves us 
by the washing of regeneration and renewing of the 
Holy Ghost." 

It is intended, with divine permission, to show, 
according to the wisdom given me, what we are to 
understand by the washing of regeneration and re- 
newing of the Holy Ghost. And also, how it is that 
by them God saves us. 

I. What we ought precisely to understand by the 
word regeneration, has been of late years much con- 
troverted. Literally, it signifies a begetting again, 
or a new birth. In its primary scriptural use, it sig- 
nifies the resurrection to a new and future state, or 



215 



the renewal of our nature after death, which differs 
from a resurrection only as generation does from a 
birth. Our Saviour uses the word in this its primi- 
tive sense, when, in the nineteenth chapter of Mat- 
thew, he says to his disciples, "Ye which have 
followed me, in the regeneration, (or at the resur- 
rection,) when the Son of Man shall sit upon the 
throne of his glory, shall also sit upon twelve 
thrones." 

But in our text, it is used in a metaphorical sense, 
for a spiritual birth or a resurrection from the death 
of sin, to a state of holiness or spiritual life. Among 
Christians, even the most learned, there is a diversity 
of opinion respecting a correct use of this word, and 
especially respecting baptismal regeneration. This 
interminable controversy is sometimes but a strife of 
words; they who are agreed in the truths or doctrine 
that men must be baptized, and that their hearts 
must be renewed, differ respecting the words which 
are proper to express the change wrought, by the 
washing of regeneration and the renewing of the 
Holy Ghost; and sometimes they seem to be unrea- 
sonably tenacious of their phraseology. Some view 
regeneration as having no connection with baptism; 
as the commencement of sanctification: in their view 
it is the change of the heart by the Spirit of God. 
The scriptures, we know, teach nothing more clearly 
than that the heart must be renewed, created again 
unto good works; and this must unquestionably be 
the work of God's Spirit. None can, with any reason, 
pretend that this is effected by the washing of water. 
Many, like Cornelius and his friends, are renewed 
by God's Spirit, before they are baptized; and some, 



216 



we may well fear, after their baptism, remain, like 
Simon, "in the gall of bitterness," unrenewed and 
unforgiven. 

But they who hold to this spiritual regeneration^ 
may differ but little, except in the use of words from 
others, who by regeneration, understand the change 
of state which is effected by baptism, and the sancti- 
fication that inseparably attends the regular adminis- 
tration of that sacrament. In their view, regenera- 
tion is the grace of baptism; it is our birth from the 
world into the church; and all who are baptized are, 
in this sense of the word, of course regenerated. 
The change of heart, which they also allow to be ne- 
cessary, they think should be expressed by other 
words, as " the renewing of the Holy Ghost.** But 
if we should allow this sense to the word regeneration, 
a word which is used but twice in the bible, still 
there are other words and phrases of like import, 
such as born again, born of God, begotten again, and 
born of the Spirit, which are often used in the scrip- 
tures, and sometimes so used, that they cannot mean 
baptism. And it is evident, that this figurative or 
metaphorical new birth ; this spiritual resurrection 
from a death of sin to a life of righteousness, may, 
with propriety, be called regeneration ; if we are 
begotten again, if we are born of God, most certainly 
we are regenerate. And it is to be regretted, that 
there should be even a verbal difference among Chris- 
tians on this point; it causes uncharitable disputation, 
and the appearance of great difference in doctrine, 
even where little or none exists. It has also caused 
a misunderstanding of the language of our liturgy. 
Some infer from it, that we believe in no necessary 



217 



change of heart, but what is effected in baptism; and 
others, that no baptized person, though ever so wicked, 
can with propriety be addressed as unregenerate. 

In ray view of this subject, it is by divine wisdom 
so ordered, that the sacrament which admits us into 
the church and covenant with God, symbolizes or 
represents this first resurrection or new birth. St. 
Paul tells the Colossians, (ii. 12,) that "in baptism 
they are buried with Christ, and risen with him." 
And the Romans, that "we are buried with Christ 
by baptism into death; that like as Christ was raised 
up from the dead by the glory of the Father, even 
so we also should walk in newness of life." Baptism 
signifies the remission of sins through repentance and 
faith in Christ's death; that we die to sin and rise to 
newness of life. Clearly and uniformly does the 
church teach the same. Thus in her catechism it is 
said, that " the inward and spiritual grace" of bap- 
tism, is "a death unto sin and a new birth unto 
righteousness." And in the baptismal office, that 
" baptism doth represent unto us our profession, 
which is to follow the example of our Saviour Christ 
and to be made like unto him; that as he died and 
rose again for us, so should we, who are baptized, die 
from sin and rise again unto righteousness." And 
in her article she says, that " baptism is a sign of re- 
generation or new birth;" that it represents this 
spiritual change. 

Now if " baptism represents unto us our profes- 
sion ;" if it is but "the sign" of this change, of 
course it is not in itself the change. Baptism, strictly 
speaking, is not regeneration; it is rather a sacra- 
mental representation of the new birth. But it is 

e 



218 



natural, and it is authorized in the figurative use of 
words, to speak of this sacrament as being what it 
signifies or represents. It in time became common 
to speak of baptism as being regeneration; or rather 
to speak of a baptized person as being regenerate 
or born again. When you consider that baptism is 
the sacrament of regeneration; that as St. Paul says 
to the Galatians, " As many as have been baptized 
into Christ, have put on Christ;" that it is an ordi- 
nance appointed by our blessed Saviour, " whereby, 
says an article, as by an instrument, they that receive 
baptism rightly are grafted into the church; the 
promises of the forgiveness of sin, and of our adop- 
tion to be the sons of God, by the Holy Ghost, are 
visibly signed and sealed;" that it represents "a 
death unto sin and a new birth unto righteousness," 
and that when it is rightly received, God's sancti- 
fying benediction attends the ministration; consider- 
ing, I say, that such is the nature and design of this 
ordinance, there may be no great impropriety in 
speaking of the effects of baptism as a birth or rege- 
neration, provided we are careful not to misapprehend 
the true doctrine, nor to ascribe more effects to bap- 
tism than the scriptures authorize. 

Our blessed Lord speaks of it as a birth to Nico- 
demus ; " Except a man be born of water, and of the 
Spirit, he cannot enter into the kingdom of God." 
The " birth of water" here, undoubtedly means 
baptism, and our Saviour calls it a birth, because, as 
we have seen, it represents our being spiritually born 
again; it symbolizes the efficacy of his blood in 
washing away our sins, and represents also, our part 
of the Christian covenant, which is through faith in 



219 



him, to rise to " newness of life." And so in our 
text, " the washing of regeneration/' in my judg- 
ment, means baptism. It is the same, in sense, as the 
" birth of water/' it means the washing of our bodies 
with water, in that sacrament or rite, which signifies 
that we are buried with Christ and risen with him. 
Hence, the primitive Christians were accustomed to 
speak of baptism as the sacrament of regeneration. 
And we still speak of baptized persons as being re- 
generate. Sacramentally they are become new crea- 
tures ; they have professed a faith in Christ, and 
promised to "walk in newness of life;" and they 
have received the sacramental sign and seal of their 
covenant with God, and of their adoption to be his 
children. And if (in the language of our church,) 
(6 they receive baptism rightly," they are not in ap- 
pearance only, but truly 66 members of Christ, chil- 
dren of God, and heirs of his heavenly kingdom." 
But though they receive the outward " washing of 
regeneration," if they have not the repentance and 
faith which are " required of persons to be baptized," 
they are not benefitted; they are still "in the gall 
of bitterness." Our article expressly, and very 
truly declares, 6i that in such only as worthily receive 
the sacraments, they have a wholesome effect or ope- 
ration; but they that receive them unworthily, pur- 
chase to themselves damnation;" that is, if they come 
to baptism without repentance and faith, their sins 
are increased instead of being washed away. Of 
this, we have, in the eighth of the Acts, a remarka- 
ble instance, in the case of Simon the magician. 

Baptism represents the new birth, in like manner, 
as the Lord's supper does the body and blood of 



220 



Christ; and the outward part and the thing signified, 
are not more necessarily connected in the one sacra- 
ment, than in the other. We may come to the Lord's 
supper, without receiving " the strengthening and 
refreshing of our souls by the body and blood of 
Christ;" and we may receive baptism without being 
truly regenerate and born of God. " The washing of 
regeneration" is then, a washing which signifies re- 
generation; which represents u a death unto sin 
and a new birth unto righteousness." This " inward 
part, or thing signified," cannot be effected merely 
by the sacramental washing; it requires the operation 
of God's Spirit; " the renewing of the Holy Ghost." 
And this spiritual benediction is not promised to 
those who receive this sacrament unworthily, though 
they receive it by one who is truly a minister of 
Christ. On our part is required, u repentance 
towards God and faith towards the Lord Jesus Christ." 
This will appear more evident, from what the apostle 
adds in the latter part of our text. As our Lord 
makes a distinction between the birth of water and 
the birth of the Spirit, declaring both of them to be 
necessary to our entering the kingdom of God; so 
the apostle here teaches, that God saves us, not only 
by the washing of regeneration, but also by the re- 
newing of the Holy Ghost. The Ethiopian cannot 
change his skin, nor the leopard his spots, nor the 
sinner his own heart. This is the work of God's 
Spirit, who, by his mighty power, and in a way, we 
may humbly believe, consistent with our moral free- 
dom, subdues the enmity of our hearts, sanctifies our 
affections, and works in us to will and to do what is 
pleasing to God. The notion that these are insepa- 



221 



rable; that they who are born of water, are of course 
renewed in the spirit of their mind, is too evidently 
erroneous to need refutation. The renovation of the 
heart is represented in baptism; but, as has been also 
shown, we have too much reason to fear, that many 
who come to this sacrament, in its outward ministra- 
tion, do not partake of "the inward part or thing 
signified." Our church, in her ministrations, wisely 
follows where the sure word of God directs her. She 
also speaks of baptism as the washing of regeneration; 
as are ligious and very solemn transaction, denoting 
the new birth; and without interrupting the solem- 
nities of the sacrament with any suspicions of hypo- 
crisy, in the language of that charity which 6i hopeth 
all things and believeth all things," she supposes that 
the person or child baptized, possesses, or through 
God's grace, in a time accepted, will possess the re- 
quisite qualifications. The proper examination into 
the qualifications of those who are to be baptized, 
should be at some time previous. During the solemn 
service, it would be less fitting to suggest doubts 
about the efficacy of the sacrament, or the sincerity 
of those who receive it. In ancient times, these 
things were well understood; and our church retains 
the language of former ages. In the present state of 
religion, there is, we have observed, some confusion 
in the use of theological terms; Christians hear them 
every one " in his own language, and in the tongue 
wherein he was born." This makes it necessary for 
us frequently to give these explanations. An altera- 
tion of some few expressions in our liturgy, would 
render these explanations less necessary, and would 
remove one great obstacle to the success of our 



222 



labours. But till such alteration, by the permission 
of God and the wisdom of his church, shall be made, 
let us be careful rightly to understand her language, 
and to embrace her sound scriptural doctrine. 

II. Thus have I endeavoured to show you what 
we are to understand by " the washing of regenera- 
tion and renewing of the Holy Ghost." The apostle 
declares, that by these, God in his mercy saves us. 
How this is done, must of course be also a point of 
very important inquiry. It is not in our text only 
that baptism is thus connected with our salvation. 
The commission which Christ gave us, or rather the 
doctrine which he commands us to preach to every 
creature is, "He that believeth and is baptized, 
shall be saved." And he tells Nicodemus that this 
birth of water and of the Spirit, is necessary to our 
entering God's kingdom. St. Peter says, that Noah's 
salvation in the ark, was " the like figure whereunto 
baptism also now saves us." When a convicted mul- 
titude of 66 three thousand souls" asked of Peter and 
the other apostles, 66 men and brethren, what shall 
we do?" they were told to " repent and be bap- 
tized." 

Certainly then, there is a sense in which baptism 
may be said to save us$ nor is this difficult to be un- 
derstood. It saves us 

First: As admitting us into a state of salvation; into 
God's kingdom or church, where we enjoy the means 
of grace, the communion of saints, and all the privi- 
leges of God's elect or chosen people. It saves us, 
St. Peter says, as being " the answer of a good con- 
science towards God," and sealing to our hope, the 



223 



benefits conferred on his people "by the resurrec- 
tion of Jesus Christ." By baptism we are admitted 
to participate in the Christian covenant; and we have 
the answer of a good conscience, not by works of 
righteousness which we have done, but according to 
his mercy, and through faith in Christ's triumphant 
resurrection. Baptism assures believers that " Christ 
died for our sins, and rose again for our justification;" 
and " because he lives, that we shall live also." By 
baptism the Christian's hopes are increased, and he 
is much encouraged in working out his salvation. 
He is visibly made God's child by adoption, and joint 
heir of Christ's heavenly kingdom. 

2. Baptism saves us too, as being the sign of the 
new birth; as representing unto us our profession, 
and laying us under the most solemn covenant and 
obligation to walk in newness of life. In this sacra- 
ment the Lord stipulates, that on condition of our 
repentance, and faith and obedience, we are members 
of Christ, children of God, and inheritors of his hea- 
venly kingdom; that if we bear his cross, we shall 
share his crown; "if so be that we suffer with him, 
we shall also be glorified together." 

3. And we may add, that baptism saves us, 66 as a 
means whereby we receive inward grace, and a pledge 
to assure us thereof." " Faith is confirmed, (says 
our article,) and grace increased by virtue of prayer 
unto God." We are much strengthened by prayer 
on all occasions. God gives his Spirit and his grace 
to all who ask in a true faith. But when, in addition 
to our solemn prayer, we reeeive in faith this wash- 
ing of regeneration, this sign and seal of God's mer- 
cies in Christ, it is a powerful means of sanctification, 



224 



and very much strengthens us to work out our sal- 
vation. 

But though the washing of regeneration is an in- 
strument so gracious and important in that system of 
mercy by which God saves us., of itself it would be 
totally insufficient. We must be renewed in the 
spirit of our minds; there must be a birth not in sign 
only, but in spirit and in truth. The sinful affec- 
tions of our heart must be changed to a spirit of love 
and obedience; we must, not in profession only, but 
indeed and truly, " bring forth fruits meet for re- 
pentance," and "walk in newness of life." That 
the scriptures require of those who would be saved 
in Christ for ever, all this, and much more to the 
same purpose, you must well know. And it is not 
less evident that it can be effected only by the Spirit 
of God ; £( by the renewing of the Holy Ghost." 
We could never be or do any thing pleasing in God's 
sight without his divine aid; except he change and 
sanctify our hearts, and produce in us holy affections 
and godly living. Baptism will never save us, ex- 
cept we 66 lead the rest of our life according to that 
beginning." It is by the Spirit of God working 
within us to will and to do, that we can make our 
calling and election sure. 

But this doctrine does not lead to the inference, 
that your own pious exertions are unavailing or use- 
less, but to the contrary; for God has promised the 
aid of his Spirit to those who seek for it as he directs; 
and this is the greatest of all encouragements to strive, 
that God himself will in consequence be our helper. 
Neither may we infer that means are unnecessary, 
but just the contrary; for it is by a right use of the 



225 



means graciously given, that we are to obtain help 
from God. The doctrine teaches us to be humble; 
to know and to acknowledge our own weakness; to 
put our trust in God; to submit to his righteousness; 
and be thankful for his mercies. It teaches us to 
prize highly, and to use faithfully, all those means 
which God has given. God saves you by the washing 
of regeneration; he makes that sacrament instrumental 
to your obtaining life eternal. If you receive the 
sacraments with that frame of mind which the Saviour 
requires, they will help you in obtaining inward and 
spiritual grace. Repent and be baptized every one 
of you in the name of Jesus Christ, for the remission 
of sins; and ye shall receive the gift of the Holy 
Ghost; for the promise is to you and to your children. 

In our present text, the washing of regeneration 
is mentioned before the renewing of the Holy Ghost; 
and in another passage, the birth of water before the 
birth of the Spirit, which may be intended to teach 
us the order of divine grace; to remind us that spi- 
ritual blessings are to be obtained by the use of means. 
To have faith, men must hearken to the word 
preached; "for how shall they believe in him of 
whom they have not heard; and how shall they 
hear without a preacher?" You must ask, if you 
would receive; and they who would find, must first 
seek. That your soul may be strengthened by the 
body and blood of Christ, you must devoutly eat and 
drink in remembrance of him, " bread and wine 
which the Lord hath commanded to be received." 
In like manner, baptism is not only " the sign of re- 
generation;" but the Spirit of God, we may humbly 
believe, will the rather sanctify those who devoutly 

f 



226 



receive it; it is one of the means of obtaining 66 the 
renewing of the Holy Ghost." This shows the fitness 
of baptizing infants, " when, by reason of their ten- 
der age," they can neither repent or believe. If 
they are " brought to Christ" in faith, and offered 
with devout prayer to God, we should " not doubt, 
but earnestly believe, that he will wash and sanctify 
them with the Holy Ghost," and that the promise 
of repentance, and faith and obedience, which " they 
make by their sureties," they will be the more likely, 
" when they come of age, themselves to keep and 
perform." 

You then, who would be " saved, according to 
God's mercy," should have due regard, both to u the 
washing of regeneration and the renewing of the 
Holy Ghost." You are to receive not only " the 
outward, visible sign, or form in baptism," but 
chiefly to desire and seek for " the inward part, or 
thing signified;" which is " a death unto sin and a new 
birth unto righteousness;" you are to be born not 
only of water, but of the Spirit; to be regenerated, 
not only in form and profession, but in spirit and in 
truth. The outward part is positively required, and 
is of course, essentially important. How can we 
reasonably hope that we shall be members of the 
church in heaven, while we refuse to be members of 
the church on earth? Without 66 this sacrament 
where it may be had," we cannot have so full an as- 
surance that our sins are forgiven, and that we are 
members incorporate in the mystical body of Christ. 

But still the thing signified, that through the reno- 
vating operation of God's Holy Spirit, you die to 
sin and rise again unto righteousness, is far more 



227 



essential. For this should you unceasingly strive 
and pray. " Grieve not the Spirit of God, whereby 
you are sealed unto the day of redemption. " When 
we, who are Christians, " sin wilfully," we 66 do 
despite unto the Spirit of grace;" we tempt God to 
66 take his Holy Spirit from us." In all ways and 
by all means, should we continually endeavour to be 
renewed day by day; and chiefly by prayer. "If 
you, being evil, know how to give good gifts unto 
your children, how much rather shall your heavenly 
Father give his Holy Spirit to those who ask him." 
May we all so ask, that our hearts may be sanctified; 
our joy be full, and our souls be saved in Jesus Christ. 
Amen. 



SERMON XV 



THE FIRST PRINCIPLES OF CHRISTIANITY* 



Heb. vi. 1, 2. 

Therefore, leaving the principles of the doctrine of Christ, let 
us go on unto perfection; not laying again the foundation 
of repentance from dead works, and of faith toward God, 
of the doctrine of baptisms, and of laying on of hands, and 
of resurrection of the dead, and of eternal judgment. 

The first word of this text refers us to what the 
apostle had said immediately before. Treating of 
our Saviour's priesthood, he had observed that he 
had many things to say, which (such was their dulness 
of hearing,) they would not be likely to understand. 
He reproves the Hebrews for the slow progress which 
they had made in religious knowledge. Considering 
66 the time" during which they had been disciples of 
Christ, " they ought themselves to have been 
teachers;" they should have been so advanced in 
knowledge, as to be able to instruct others; but so 
little had they attended to the things of God, that it 
was necessary to " teach them again which are the 
first principles of the oracles of God ;" to treat 



229 



them as babes; to feed them with milk, because they 
were unable to digest the stronger meat of the word; 
they were yet too ignorant of the gospel to under- 
stand and profit by its sublimer doctrines. And in 
the text before us, he exhorts them to correct this 
fault; to give diligence to be better instructed in 
Christian theology; to " leave the principles of the 
doctrine of Christ;" to become as soon as possible, well 
established in the rudiments of Christianity; and 
then "go on to perfection;" then give their chief 
attention to the more sublime mysteries of the Chris- 
tian faith, and aim at higher attainments in religious 
knowledge. 

Before we can build the superstructure, it is then 
necessary that the foundation be laid. We must un- 
derstand « the first principles," before we can pos- 
sibly " go on to perfection." We find in this 
epistle, and in other writings of St. Paul, that in 
the first and best age of Christianity, they who had 
long been professors, still needed instruction in the 
rudiments of religion, in "the first principles of 
the oracles of God." We are men of like passions 
and like frailties as the first Christians; and may well 
expect, what we too often find, that those who have 
long professed and called themselves Christians, should, 
in many cases, be unsettled in the rudiments of the 
gospel faith; and (as the fact is,) that we who preach 
the gospel, should be under the necessity of speaking 
to Christians, as to babes in Christ, and of teaching 
again and again, what ought long since to have been 
well known. In order to obey what the apostle di- 
rects in this text, it is necessary first to understand 
and well consider, what are the first principles of 



230 



Christianity, and to be well and firmly established in 
them. This, therefore, is proposed as our present 
subject; these "first principles of the doctrine of 
Christ;" and that we may not be doubtful on a sub- 
ject of such general and deep concern, the apostle 
has distinctly, and in their due order, stated what 
these first principles are; namely, "Repentance 
from dead works; faith towards God; the doctrine of 
baptisms; laying on of hands; the resurrection of the 
dead, and eternal judgment." These six points are, 
he tells you, the foundation of our religion; the basis 
on which we are to be built up a holy temple unto 
the Lord. 

The importance of the subject, is of course suffi- 
ciently evident. The first principles of the gospel 
are evidently essential to our religious state; except 
we are established in these, we build our house upon 
the sand. Let us then, distinctly, though we can 
but briefly view them. You will find that they art 
all essential, and that the apostle has arranged them 
in that order which best corresponds with propriety 
and experience. 

1. First of the six stands, u repentance from dead 
works," or from those sinful works whose wages is 
death. That this is first of all necessary, you well 
know, is the uniform testimony of God's word; in 
the gospel which we preach, " he calls on men every 
where to repent." Without repentance we cannot 
be prepared to receive the Saviour. u He that is 
whole, needs not a physician." Till a man views 
himself as a guilty offender, as concluded under sin, 
and hopeless without a ransom, how can he feel any 
deep interest in him who u appeared on earth to put 



mi 

away sin by the sacrifice of himself?" No one,, ex- 
cept he is awakened to a sense of his guilt, and feels 
that the wrath of God justly abideth on him, could 
cry out in the agony of contrition, 66 wretched 
man that I am, who shall deliver me from the body 
of this death. " " thou son of David, have mercy 
upon me." A man may indeed, without repentance, 
have a speculative faith in Jesus Christ; but his 
belief would have little effect upon his conduct; he 
would still live to the world. He would neglect 
religious duties, or perform them with coldness and 
formality. Supposing that little to him is forgiven, 
he would love little. He would feel little need of 
an expiation for his sins past, or of the aid of God's 
Spirit to enable him to live well for the time to come. 
To teach the world how necessary is repentance to a 
saving faith in Christ, John the Baptist was sent before 
the Lord, to prepare his way by preaching it. This 
was the sum of his doctrine, " Repent for the king- 
dom of heaven is at hand." So too, what Christ and 
his disciples first preached, was, " The kingdom of 
heaven is at hand, repent and believe the gospel/' 
If we truly repent, we are prepared; it is natural to 
fly from " dead works" to a living Saviour. The 
works first required of those who would become his 
disciples, are " works meet for repentance." By 
repentance we come to ourselves; we are moved to 
" arise and go to our heavenly Father, and say unto 
him, I have sinned against heaven and in thy sight, and 
am no more worthy to be called thy son." 

2. " Faith towards God," does the apostle mention 
as the second principle of the doctrine of Christ. 
And how indispensable it is to our justification and 



232 



acceptance with God, no one who reads the scrip- 
tures can be wholly ignorant. Faith is the principle 
by which* the just live, or by which we are accounted 
just; by which our obedience is truly religious, and 
our works acceptable to God. Repentance, without 
faith, would lead to despair. Without a Saviour, it 
is not possible to conceive how mercy and truth can 
meet together; how God can be just, and yet justify 
sinners. Were you conscious that you are a guilty 
offender; did you see the just vengeance of divine 
justice hanging over you, what would remain but 
agonizing terrors and hopeless despondence? But if 
you know that there is "balm in Gilead and a phy- 
sician there;" if you believe that the Lord has laid 
help on one who is mighty; that a meritorious sacri- 
fice is made for your transgressions; that Jesus Christ 
is "the Lamb of God" who expiates your guilt; 
who " takes away the sins of the world," your heart 
will be filled with comfort, and your soul with peace, 
and you will go on your way rejoicing. Repentance 
makes us feel that we need, and prepares us to re- 
ceive the Saviour. Faith is the comforting belief 
that God so loved us, as to send his only begotten 
Son to be our deliverer; it is the receiving of Christ 
as the only way to pardon, life, and peace. 

3. But it is the Lord's will that we who believe 
in Christ, and desire to obtain his salvation, should 
manifest before the world that we have chosen us the 
Lord to serve him; that we become members of his 
church, and make a public profession of being his 
disciples. A particular ordinance for this purpose 
he has himself appointed; and here, in its due place^ 
does the apostle reckon as a third essential principle, 



233 



" the doctrine of baptisms ;" the knowledge and 
comfort of that sacrament; by which God's mercies 
in Christ are sealed to the faithful. Baptism is an 
ordinance 66 ordained by Christ himself," which is 
our visible admission into his spiritual kingdom. In 
using the word "baptisms" in the plural, the apostle 
includes, we may reasonably suppose, all the various 
administrations of this ordinance, as the baptism used 
by the Jews; that administered by John, and that 
which was ordained by Christ. It includes the bap- 
tism of water, and that of the Holy Ghost; and also 
the various modes of baptism, by sprinkling, affusion, 
and immersion. And not improbably the apostle 
may have respect to the different subjects of baptism, 
as infants and children, young people and old. In- 
fants, " by reason of their tender age," cannot re- 
pent or believe; but they have immortal souls, and 
they need a Saviour, in common with those who are 
older. It is only in Christ that they can spiritually 
live. To little children he is " the resurrection and 
the life." He has not debarred them from the bless- 
ings of his church, but has declared, that " of 
such is the kingdom of God." He proposes their 
qualifications as a pattern for all others; " Whoso- 
ever shall not receive the kingdom of God as a little 
child, he shall not enter therein." He invites little 
children to come unto him; he is a much displeased 
with those who would keep them from him ;" he 
would have them brought up, not only in the faith, 
but " in the nurture and admonition of the Lord." 
We ought, therefore, to " suffer little children to come 
unto him and forbid them not." Those who have 
"sinned after the similitude of Adam's transgres- 

S 



234 



sion," if they have repentance and faith, become as 
infants in heart and disposition, and qualified equally 
as little children to enter the Redeemer's kingdom. 
And it is remarkable that the apostle does not men- 
tion baptism simply as following repentance and 
faith, but " the doctrine of baptisms." You may 
have been baptized in infancy, or before you be- 
lieved. But it is not till after you have faith, that 
the doctrine respecting the nature, the blessings, and 
the obligations of this sacrament, will enlighten your 
mind, direct your life, and enliven your hopes. 

4. In Jesus Christ we are saved " by the washing 
of regeneration and renewing of the Holy Ghost/* 
The church here is militant; in heaven it will be 
triumphant. Here it is the kingdom of grace; there 
it will be the kingdom of glory. Baptism receives 
us into the church here; it shows that in our reli- 
gious state we are the disciples of Christ. But to be 
prepared for blessedness hereafter, we must be born ; 
not only of water, but of the Spirit. Our hearts 
must be sanctified and renewed. The aid or sanc- 
tification of the Holy Ghost, is necessary that we 
may walk worthy of our vocation; that we may work 
out our salvation, and attain at last to that blessed 
inheritance, which is promised to those who are 
united with their Saviour. And accordingly, there 
was another ordinance or rite used by the apostles, 
called " the laying on of hands;" and this, of course, 
St. Paul, in our text, mentions as a fourth principle 
of the doctrine of Christ, and following next in order 
after baptism. The apostles were accustomed, as 
we read in the history of the Acts, to lay their hands 
on those who had been baptized, and to pray that 



235 



tliey might receive the Holy Ghost. And by their 
authority, and after their example, the church has 
continued the same practice, through every age, 
down to the present time. It is, we believe, the 
same rite which we now usually call Confirmation; 
because the design of it is to confirm Christians in 
their baptismal covenant; and to strengthen, establish, 
and settle them in the faith and practice of Christian 
disciples. Those who were baptized in infancy, 
when, through God's preserving mercy and hea- 
venly grace, they have arrived to a competent un- 
derstanding of their spiritual state ; when they are 
duly sensible of their own sinfulness, of Christ's 
merits and of God's mercy, present themselves to 
be confirmed, they manifest their desire and deter- 
mination, to continue in their Christian profession ; 
to walk, as God shall give them strength and grace, 
according to his word and will. Or if they were 
baptized in riper age, when they could answer for 
themselves in this ordinance of laying on of hands, 
they express their continued sense of the baptismal 
obligation; they acknowledge the fitness of what 
God requires in that sacrament, and declare their 
intention, with divine assistance, to perform it. After 
this public profession of their faith and devotion to 
God, the minister of Christ devoutly prays, that the 
Lord will strengthen them with the Holy Ghost, and 
daily increase in them his manifold gifts of grace. 
And he solemnly lays his hands upon them, u to cer- 
tify them by this sign of God's favour and gracious 
goodness towards them." There can be no reasonable 
doubt but God approves of our thus renewing our 
covenant with him; and if our prayers and profession 



236 



are earnest and sincere, he will, we may well believe, 
give us his heavenly benediction. He will, the rather 
for our thus confessing him before men, let his fatherly 
hand be over us; his Holy Spirit be with us. Con- 
firmation is one of the means of grace; and we need 
them all to help our infirmities. From the nature 
and design of this ordinance, you may easily see its 
use and importance, and the reason why it is thus 
numbered among the rudiments of the gospel. We 
pretend not to limit the grace of God, nor to say that 
the same blessings will not be given to the use of 
other means, or even without any means. But true 
faith directs us to the use of means; and no means 
certainly can be better, or more effectual, than those 
which the Lord ordained and his apostles practised. 

5. Another principle of Christ's religion, is the 
doctrine of " the resurrection of the dead." Perhaps 
some will think that this is included in the second 
principle, that of " faith towards God." And so in 
our use of the word it often is. But faith, in its 
more proper sense, is a belief in Jesus Christ, that he 
is the Son of God and the Saviour of men; that it 
is only through the sacrifice of his cross and the 
merits of his righteousness, that we can be saved. 
But such is our weakness, that we have need to en- 
large this foundation, and believe particularly, that 
Christ is " the resurrection and the life." Though 
we truly repent of our sins, and believe that God, 
through Christ, will forgive them; though we devote 
ourselves to his service in baptism, and renew it in 
confirmation, something further, and more particular, 
is necessary, that our hopes may be raised above the 
world; that we may hold our conversation in heaven. 



The firm persuasion, the comforting assurance that 
Christ is risen from the dead and become the first 
fruits of all that sleep, is of the most essential im- 
portance to our stability in the Christian profession. 
How very essential this doctrine is; how very neces- 
sary that we should feel assured of its certainty, you 
see throughout the New Testament, and especially 
in St. Paul's fifteenth chapter to the Corinthians. 
Take this stone from the foundation, and, as he says, 
u your faith in Christ is vain," and your baptism 
into his death, is vain; for "why are we baptized 
for the dead, if the dead rise not?" This glorious 
doctrine completely establishes our hope in Christ. 
We can most cordially join with our apostle in saying, 
" Blessed be the God and Father of our Lord Jesus 
Christ, who, according to his abundant mercy, hath 
begotten us again unto a lively hope, by the resur- 
rection of Jesus Christ from the dead." Having this 
hope in afflictions, we sorrow not as others, who have 
it not; we know and feel, that " to live is Christ; to 
die is gain." " For if we believe that Jesus died 
and rose again, even so them also who sleep in Jesus, 
will God bring with him." 

6. But mankind are liable to err in opposite ex- 
tremes. Without a belief in the resurrection, our 
hopes would be darkened, our strength weak. Yet 
there is equal peril of a vain, unfounded confidence 
in the divine mercy. When we believe, that u as 
in Adam all die, so in Christ shall all be made alive," 
corrupt nature will incline to infer, that all men will 
certainly be saved; that because we are not under 
the law, but under grace, we may continue in sin 
without fear of future punishment. Therefore ano- 



238 



ther principle is added to this gospel foundation; the 
doctrine of "eternal judgment." The scriptures 
most clearly teach, and continually remind us, that 
we shall all stand hefore the judgment seat of Christ, 
and be judged according to our works. Christ him- 
self, who will be the judge, was very particular and 
explicit, in declaring what it is necessary for us par- 
ticularly to consider, that the " hour is coming, in the 
which all that are in the graves shall hear his voice, 
and shall come forth, they that have done good unto 
the resurrection of life, and they that have done evil 
unto the resurrection of damnation." Who of us, 
Christian brethren, does not feel something of that 
evil heart of unbelief which inclines us to banish from 
our thoughts the fear of judgment, to flatter ourselves 
that though we neglect God's commands and walk in 
our own ways, we shall still escape a future, and es- 
pecially an "eternal judgment." Without "a lively 
remembrance of that great day in which we must 
give a strict account of our thoughts, words, and 
actions, and according to the deeds done in the body, 
be eternally rewarded or punished by htm who is 
appointed the judge of quick and dead," we should 
not u be effectually restrained from sin and excited 
to our duty." Without this sixth principle, men 
would flatter themselves that all punishment for sin 
is superseded by the atonement of Christ; or that 
future judgment will be only temporal, and not as 
the scriptures declare, eternal. 

And thus do you see that these six principles are 
indeed the foundation " of the doctrine of Christ." 
They are all essential to the Christian character. 
You see too, the fitness and beauty of that natural 



239 



order in which the apostle has arranged them. The 
two first of them, repentance and faith, respect the 
preparation of our hearts. Repentance, without faith, 
as I have shown, would leave us in despondence. Faith, 
without repentance, an apostle has shown, is dead, 
being alone. But when we feel that sin is misery 
and death, and also know that God in his mercy has 
given us a Saviour, we are prepared to become his 
disciples, and live to his praise. 

The two next, baptism and confirmation, are the 
ordinances which visibly designate our election in 
Christ, or our state as his disciples. Baptism receives 
us into his church; it is the appointed seal of God's 
covenant in Christ; it sacramentally translates us from 
the world into the kingdom of God. In the laying 
on of hands, we renew this covenant; we ratify and 
confirm our engagements to be the disciples of Christ, 
and to keep the commandments of God. 

The remaining two, the resurrection of the dead 
and eternal judgment, are to assist us in living a 
godly life; they help us to walk in that straight and 
narrow way which leads to heaven. Without these 
two principles, we should almost surely turn to the 
right hand or to the left; we should either be discour- 
aged, or careless in our Christian profession. We 
should wander on the one hand into despondence; or 
on the other, into presumption, living in sin, that 
grace may abound. 

And let us not forget to examine, whether we may 
be implicated or concerned in the reproof given to 
the Hebrew Christians; whether we make such pro- 
gress and religious improvement, as from our means 
and advantages may reasonably be expected. It is 



240 



certain that many, that very many in this Christian 
land, are for years, and some through all their life, 
hesitating and undetermined, respecting these rudi- 
ments of the gospel. Thousands, who have long been 
Christians, must still be fed with milk. Very many 
of the disputes and controversies among the disciples 
of Christ, are about these first principles, in which they 
ought all to be established, rapidly advancing in 
knowledge and true godliness. Many, though they 
call themselves Christians, have need to " lay again 
the foundation of repentance from dead works;" they 
do not break off from all their sins; they neglect 
many duties; they live to the world, and commit 
many actual transgressions. In their " faith towards 
God," Christians are much unsettled. The scrip- 
tures are perverted, to make them teach what men 
choose to believe. The most essential doctrines of 
the cross, are controverted or denied. Various and 
contradictory opinions are disseminated, respecting 
the nature and offices of Christ, the efficacy of his 
sacrifice, and the terms of his salvation. 

There is great defect in our regard for the ordi- 
nances of Christ and the means of grace. It is very 
difficult to persuade people to receive his sacraments, 
and make them understand their nature and use. 
Some despise them as of little consequence; others 
trust too much in them as containing almost the whole 
of religion; and others still neglect to receive them 
from a sense of their unworthiness; which is indeed 
the very thing which makes them necessary. There 
has been very much disputing about the doctrine of 
baptisms; about its effects and the subjects who ought 
to receive it, and even about the mode of administer- 



241 

ing it. These things occupy much time and attention 
which should be devoted to higher degrees of per- 
fection. 

The improvement of what has been said is so ob- 
vious, I scarce need to suggest it. Consider the 
danger and folly of this delay. The foundation 
should be laid soon; you should immediately be de- 
cided respecting these rudiments, that the main part 
of your life, all indeed that remains, may be devoted 
to higher attainments. You cannot doubt but God 
calls you to repentance, and he only knows how soon 
he will call you to judgment. Let your repentance 
then be perfect and sincere. " Cast away from you 
all your transgressions, whereby you have trans- 
gressed." u He that oiFends in one point is guilty 
of all." He that lives in the deliberate violation of 
any of God's commandments, cannot be a true peni- 
tent. Make no reservation; endeavour in all things 
to be obedient and to serve the Lord in righteousness 
and true holiness. Let your faith be sound and 
fruitful. With honest minds and praying hearts, 
search the scriptures for that " faith which was once 
delivered to the saints." Search them especially 
for what they teach respecting the character of 
Christ, and the efficacy of his cross. In such a Sa- 
viour as the word of God reveals, you are required 
to believe; receive him as eminently your Prophet, 
your Priest, and your King. 

And if you believe that there is no name given 
under heaven by which we can be saved, except the 
name of Christ, why should you hesitate respecting 
baptism? Why do you delay to become his disciples? 
What blessings more valuable; what privileges more 

h 



242 



to be desired can you conceive of, than those which 
are exhibited and sealed in that sacrament? And for 
the same reason that you would be baptized.* you 
should be willing and desire, at the first convenient 
opportunity, to be confirmed; to renew your engage- 
ment to be the Lord's disciple, and devoutly pray 
for his Holy Spirit, that you u may lead the rest of 
your life according to that beginning." Neither of 
these ordinances will ever be repeated. They be- 
long to the first principles of Christianity, which, 
having once performed, you are to leave and go on 
to perfection. Your great object afterwards, should 
be to know God's word and do his will ; to correct 
your faults, and daily to proceed in all virtue and 
godliness of living. 

To assist you in this, which is most of all import- 
ant, the Lord has placed before you hopes and fears; 
(( a blessing and a curse." Our Saviour Christ has 
brought life and immortality to light. Knowing that 
he who died for your sins yet lives; that death has 
no more dominion over him; that by rising from the 
dead he has become the first-fruits of them that 
sleep, you can rejoice in the Lord always. By this 
stupendous act of Omnipotence, "he. has begotten 
us again to a lively hope." You are conquerors 
and more than conquerors through him who thus 
loved you. But knowing also that the same Lord 
will again come in the clouds of heaven, and call the 
world to judgment; knowing that you must at that 
awful day, stand before his tribunal, and render an 
account for all your conduct, this sixth principle 
will check all presumption; you will serve the Lord 
with fear, and rejoice with trembling. 



243 



The same Lord, in his merciful goodness grant, 
that we may all so trust in his merits, hope in his 
promise, and fear his name, that in this world we 
may live to his glory, and in the world to come, 
enjoy life everlasting. Amen, 



SERMON XVI. 



ON RECEIVING THE LORD'S SUPPER UNWOR- 
THILY. 



1 Cor. xi. 27. 29—34. 

Wherefore, whosoever shall eat this bread, and drink this cup 
of the Lord, unworthily, shall be guilty of the body and 
blood of the Lord. For he that eateth and drinketh unwor- 
thily, eateth and drinketh damnation to himself, not discern- 
ing the Lord's body. For this cause many are weak and 
sickly among you, and many sleep. For if we would judge 
ourselves, we should not be judged. But when we are 
judged, we are chastened of the Lord, that we should not be 
condemned with the world. Wherefore, my brethren, when 
ye come together to eat, tarry one for another. And if any 
man hunger, let him eat at home; that ye come not together 
unto condemnation. 

The sacrament called the Lord's Supper, has ever 
been considered, and is justly considered, as the most 
solemn and affecting ordinance of Christianity. It 
represents that spiritual food which is the nourish- 
ment of our souls. " Jesus said, except ye eat the 
flesh of the Son of Man, and drink his blood, ye 
have no life in you. Whoso eateth my flesh, and 



245 



drinketh my blood, hath eternal life; and I will raise 
him up at the last day. For my flesh is meat indeed, 
and my blood is drink indeed." The body and blood 
of Christ are spiritually taken and received by the 
faithful in the Lord's supper. The Israelites passed 
through the sea, and were baptized unto Moses but 
once; but they continued to observe the Passover 
while life continued. The paschal lamb was a type 
of Christ, who is " the Lamb of God, which truly 
taketh away the sins of the world." As Christians 
daily need the spiritual manna, the U angels' food," 
which is the word of God, so should they continually 
commemorate the Christian passover, the death of 
Christ, which is the only real sacrifice; they should 
do this, as our Lord has commanded, in remembrance 
of him. " For," (as St. Paul says, in the words im- 
mediately before our text,) "as often as ye eat this 
bread, and drink this cup, ye do show the Lord's 
death till he come." It is an authorized symbol of 
that sacrifice which alone can take away our sins. 
It is an "assurance of God's goodness towards us, 
and that we are very members incorporate in the 
mystical body of his Son." 

But the sacraments " have a wholesome effect or 
operation, in such only as worthily receive them ;" 
and the church, whenever she administers the com- 
munion, most solemnly admonishes her children, that 
it is worse than useless; that "the danger is great 
if they receive it unworthily." In no other part of 
the bible is this subject so clearly and fully treated 
as in this chapter before us, and especially in the 
words of our text. It is a passage of scripture much 
noticed, and very often misapplied. Very many, 



246 



who are desirous to be Christians in profession, as 
they already are in heart, and who, by their faith 
and humbleness of mind, are well qualified to com- 
mune in the church, are deterred, through fear of 
incurring the damnation here mentioned; through 
fear that they shall eat and drink unworthily, and be 
guilty of Christ's body and blood. 

In the present discourse, it is intended, as the 
Lord shall give me wisdom, to explain this remarka- 
ble passage, and apply, for our own practice and 
improvement, the doctrine it teaches. And for this 
purpose, I propose to examine what is the fault here 
reproved; what is the judgment which will follow; 
and for what end is the judgment sent. 

I. The fault here reproved, is eating and drinking 
the bread and wine in the Lord's supper unworthily / 
and this consists particularly in " not discerning the 
Lord's body." They who are thus careless and faulty, 
are guilty of his body and blood. The import of 
these expressions is first to be ascertained. 

To partake of this sacrament unworthily, is evi- 
dently to receive it in a manner and with a disposi- 
tion of heart, unsuitable to the nature and design of 
the institution. Sinners we all are; were we not so, 
there would be no need of our coming to the Lord's 
supper, nor to the Lord in any way, for he does not 
call the righteous. And if sinners, we are of course 
unworthy, we can merit nothing. This eating un- 
worthily, means, therefore, something more than the 
want of that perfect goodness which no one possesses; 
it is rather our not being duly sensible that we are 
unworthy; it is a want of penitence, faith, and love, 



247 



and of a thankful sense of God's mercy in Jesus 
Christ. The fault here reproved, is inattention to 
the nature of this sacrament; or, as the apostle very 
comprehensively expresses it, not discerning the 
Lord's body; not duly considering the intention of 
those consecrated symbols; disregarding "the in- 
ward part or thing signified." 

St. Paul here has respect particularly to the case 
of the Corinthian Christians, to whom he is writing, 
and whose culpable irregularities he had just before 
exposed. By attending to their faults, we shall 
better see the apostle's meaning. When they assem- 
bled on these sacramental occasions, there were among 
them some disorderly persons, who regarded not so 
much the eating of the Lord's supper, as feasting 
themselves. It was then customary, on such occa- 
sions, to have social meals, called feasts of charity, 
which were conducted in a manner suitable to express 
their thankfulness to God, and their brotherly love. 
The provisions were usually furnished by the more 
wealthy, and the whole was eaten in common. But 
some of these Corinthians, it seems, were so selfish 
and forgetful of the occasion on which they were 
convened, that each of them kept to himself his own 
provisions; and some, in consequence, had more than 
they needed, while the poor had nothing; as the 
apostle expresses it, u One was hungry and another 
drunken;" or rather, as the meaning is, and the trans- 
lation might be, " One was hungry, and another 
filled." Some had less, and others more than they 
needed. Thus the bond of charity was broken; the 
Saviour and his doctrine were not regarded. While 
they were thus "carnal and walked as men," the 



248 



nature and object of the holy sacrament were for- 
gotten. Intent chiefly on feeding their bodies, they 
did not discern the body and blood of Christ, which 
were symbolized by the bread and wine, and in re- 
membrance of whom they ought to have eaten. Im- 
mediately before or after those love-feasts, they pro- 
bably received the Lord's supper. And with such 
selfishness and want of Christian love, and such dis- 
position to carnal festivity, they could not in a suita- 
ble manner receive the sacrament; and they probably 
were guilty of the Lord's body and blood; of pro- 
faning the sacred memorials of his sacrifice for our 
sins. To be guilty of his body and blood, is to be 
guilty of not respecting it; guilty of not having for 
those sacred symbols due reverence and regard ; of 
using them as common and worldly things. It is 
virtually to crucify him afresh; it is to " count the 
blood of the covenant wherewith we were sanctified, 
an unholy thing;" it is to drown ourselves in that 
fountain of living water which is provided for our 
refreshment; in like manner, as men injure their na- 
tural health by intemperance; by a sinful use of that 
wholesome food which God gives to strenghthen the 
body and support life. 

That this is the apostle's sense, and that he has 
regard in our text to that irregularity of the Corin- 
thians, is evident in the two last verses, which 
conclude the subject, and contain the improvement 
which he makes from it: " Wherefore, my brethren^ 
when ye come together to eat, tarry one for another; 
and if any man hunger, let him eat at home, that 
ye come not together unto condemnation." If they 
tarried one for another; if they manifested a suitable 



249 



affection for their brethren; avoided all disorderly 
conduct, and duly considered the meaning and 
purpose of the Lord's supper, they would not eat 
unworthily, nor come together to condemnation. 

II. It was proposed, secondly, to consider what is the 
punishment threatened, or the judgment which would 
follow such an abuse of the sacrament; what is the dam- 
nation, or condemnation spoken of in the text. The 
same Greek word, which in the twenty-ninth verse of 
the text is rendered damnation, in the thirty-fourth 
verse is translated condemnation. The two English 
words, therefore, mean here the same thing; and what 
that meaning is, we are now to examine; whether it 
signifies the punishment which is to be in a future state; 
or temporal sufferings and other afflictions, in this 
present life. And it is so evident and certain, both 
from the text, and the use of the word in other pas- 
sages, we need not hesitate in saying that the latter 
is the true sense; it signifies temporal judgment in- 
flicted in this present life. This appears from the 
use of the word in other passages. For instance, in the 
twenty-third chapter of Luke: " One of the malefac- 
tors" crucified with Jesus, a graceless, hardened 
wretch, "railed on him, saying, if thou be the Christ, 
save thyself and us. But the other answering, rebuked 
him, saying, dost thou not fear God, seeing thou art 
in the same condemnation?" Here it is certain that 
the word cannot mean future punishment; for that 
was a condemnation which Christ was never in ; it 
evidently means the judgment or punishment of cruci- 
fixion which all three of them were then suffering. So 

i 



250 



again; in the fourth chapter of St. Peter's first epistle; 
" The time is come that judgment must begin at the 
house of God." Here the same word is rendered 
judgment; but it does not mean "eternal judgment;" 
for that cannot begin at the house of God. St. Peter 
speaks of the afflictions, which Christians, in that 
season of persecution, were called to endure. And 
therefore, he justly concludes, " Let them who suffer 
according to the will of God, commit the keeping of 
their souls to him in well doing, as unto a faithful 
Creator." We have another instance in the thirteenth 
chapter to the Romans. In exhorting Christians to 
be obedient to their temporal rulers, St. Paul says, 
"Whosoever resisteth the power, resisteth the ordi- 
nance of God; and they that resist, shall receive to 
themselves damnation." That is, they will incur the 
penalty of the laws which they violate, and be 
punished by the magistrate; " for" (adds the apos- 
tle,) "he beareth not the sword in vain; he is the 
minister of God; a revenger to execute wrath upon 
him that doeth evil." 

But we have no need of examining other passages; 
it is evident, from the words of our text, that the 
apostle speaks here of temporal judgments. " He 
that eateth and drinketh unworthily, eateth and 
drinketh damnation to himself, not discerning the 
Lord's body. For this cause (he adds,) many are 
weak and sickly among you, and many sleep. For 
if we would judge ourselves, we should not be 
judged." Here it is very evident, that the condem- 
nation he speaks of, is temporal judgment; such as 
weakness, sickness, and temporal death. 



251 



III. If this point can be more clear, it will appear 
so, from considering what was thirdly proposed. For 
what end these judgments are sent; and this the apostle 
declares in the thirty-second verse. " When we are 
judged we are chastened of the Lord, that we should 
not be condemned with the world." You see then, 
that the judgment, the damnation, of which the apos- 
tle here speaks, is the Lord's chastening, so often 
mentioned in his word and experienced by the peo- 
ple "whom he loves." And the object of it, the 
intention and purpose of this chastening or judgment 
is, " that we should not be condemned with the 
world." So far is this damnation from being the 
punishment of the future state, that it is designed to 
prevent that punishment, that we should not be so 
condemned. This comes within the dispensation of 
his mercy, to chasten those whom he loves, and to 
scourge the sons whom he receives. We are clearly 
taught in the scriptures, what from his truth and 
faithfulness we might expect, that Christians, who 
are in covenant with him, are more especially under 
his paternal care ; and he promises not to leave or 
forsake them. He will bear long with them, and 
use providential means to reclaim those who err before 
he will cast them off. If they are cold, means are 
used to awaken them to righteousness. When they 
go astray, his dispensations are directed to bring them 
back into the right way; and when other means fail, 
or when unerring wisdom knows that afflictions will 
be most suitable or most effectual, these are sent. 
While hardened, impenitent transgressors, and thou- 
sands who despise God's mercies, are permitted to 
go on prosperous and live in pride, his chosen people. 



252 



are often under the rod. Many of them are weak ; 
they are afflicted with debility and various other 
infirmities, as thorns in their flesh, that they may be 
more humble and submissive, and may feel that the 
service of this world is but vanity and vexation of 
spirit. Many Christians also are sickly; they are 
exercised with pain, and alarmed with the approach of 
death. Often, we cannot doubt, these visitations are 
designed to exhibit God's people as examples of 
patient suffering; to show the stability of their faith, 
and to honour God in the power of his grace ; but 
often also, to purify their hearts, and to correct their 
faults, that they may H awake to righteousness and 
sin not." " And many sleep;" for the same purpose 
of correction, and that his people may learn righte- 
ousness, this affliction also is sometimes sent. When 
Christians become careless or worldly in their affec- 
tions, or their feet turn aside from the way of truth, 
to the right hand or to the left, they, and all who 
need such correction, are called to mourn. The 
Lord smites their gourd; he removes the idols which 
chain their souls to the earth. He will melt down 
their hearts in this furnace of affliction; he will take 
from them a beloved child, or some other dear rela- 
tive or friend. And sometimes, we may well believe, 
to deliver his people from the temptations and sins 
which he sees before them, he takes them from the 
world and all its evils. 

Such is evidently the sense of this remarkable pas- 
sage; and you will readily see how important is the 
application to our practice. And one inference, 
among the most obvious and most important is, that 
this passage cannot reasonably deter or discourage 



253 



any one from coming to the Lord's supper; it ought, 
in reason, to have the contrary effect. For if you 
discern the Lord's body; if you have right views of 
this sacrament, what it represents and what it means; 
if you believe that Christ 66 has put away sins by 
the sacrifice of himself," and sincerely desire to par- 
take of the benefits of that sacrifice, you will not 
incur the guilt of what the apostle here condemns. 
In such case, you will, of course, discern the Lord's 
body. The feasts of charity, such as were in use in 
the apostle's days, have long since been discontinued, 
probably because they were so much abused; and, 
there is not now, through the Lord's blessing, much 
reason to apprehend the recurrence of such disorders 
as the apostle has here exposed; external decency, at 
least, is now generally observed in the administration 
of the Sacraments. Let it be your care to receive 
the communion as the comfortable testimony of the 
Lord's mercy, and of the Saviour's love, and it will 
be sanctified to " the strengthening and refreshing 
of your soul, by the body and blood of Christ, as your 
bodies are by the bread and wine." 

But some perhaps will fear, that according to the 
true doctrine of the text, the profession of religion 
will bring upon themselves temporal judgments; that 
they may in consequence be weak or sickly, or lose 
their friends. But if you sincerely endeavour to 
live as Christians; "to do justly, love mercy, and 
walk humbly with God," this will not be likely to 
happen. Generally speaking, there are no people 
who are more blessed, or who live more happily in 
this world, than the faithful disciples of Jesus Christ. 
It is when they think too much of this world and its 



254 

happiness; it is when they prize temporal enjoyments 
above spiritual blessings, and incline to be "lovers 
of pleasures more than lovers of God/' that he uses 
the rod of correction to reclaim his people, or to 
preserve them from sin and spiritual death. All who 
will live godly in Christ Jesus, must indeed expect 
some trials in consequence of their religion. But 
this will be more than balanced by many privileges, 
and valuable comforts and enjoyments, in this life; 
and what is infinitely more valuable, they have hope 
in that promise which is to those who suffer for righ- 
teousness sake. To such the Saviour says, " Re- 
joice and be exceedingly glad; for great is your 
reward in heaven." 

But suppose it were certain, that in consequence 
of your Christian profession, you will suffer such 
judgments as the apostle here mentions, do you con- 
sider from whom, and for what purpose they are sent; 
that they come from the Lord ; that they are sent in 
mercy; that their gracious object is to prevent your 
being condemned with the world, even to save your 
soul from endless misery? Are you then unwilling to 
be under the Lord's discipline; to be subject to your 
heavenly Father, who knows so well and is so mer- 
cifully disposed to give good gifts to his children? 
Had you rather lose heaven than feel his rod? Had 
you rather (( enjoy the pleasures of sin for a short 
season," and then for ever perish with a sinful world, 
than H suffer affliction with the people of God;" than 
to 66 be in subjection unto the Father of spirits and 
live?" Remember who has said, that he who would 
thus save his life, shall lose it; and that he who will 
lose it for Christ's sake, shall find it. If you would 



255 



that God should let you alone; if you would not be 
partakers of his grace; if you desire not the aid and 
comforts of the divine Spirit, or if you prefer the 
pleasures of the present life to all the blessings of 
the gospel, then may you consistently refuse to make 
a profession of religion, and to have the King of 
Zion rule over you ; then you may, to the awful 
peril of your souls, u go your way, one to his farm, 
and another to his merchandise." 

If then, there be any of you who have heretofore 
from the sound, rather than the sense of this text, 
been constrained to absent yourselves from this holy 
communion, it is now hoped, and it is our humble 
prayer, that the Lord, in his merciful goodness, may 
so sanctify what has been said, as to remove all 
groundless scruples of this sort. 

They who are communicants, should well consider 
the vast importance of receiving this sacrament wor- 
thily, that they may please God, and truly be edified 
by the dispensations of his mercy. By a faithful and 
diligent use of appointed means, and endeavouring 
in all things to do the will of God, you will not only 
obtain a lively hope of a blessed immortality, but 
you may not improbably avoid troubles and sufferings 
in this world. Christians, by their careless living, 
" pierce themselves through with many sorrows." 
We ought to rejoice that the Lord chastises whom he 
loves; that he will not withhold correction, which is 
necessary for our spiritual good. But it is wiser to 
learn wisdom without chastisement, than under it; 
better it is, that the patient goodness and long-suf- 
fering of God, than that his judgments, should lead us 



256 



to repentance. He asks by his prophet; 66 why will 
ye be stricken ?" 

And it ought; in connection with our subject; to 
be further and well considered; that the scriptures 
pronounce condemnation on other sins; besides that 
of not discerning the Lord's body; and also on every 
neglect of duty. No sin is greater, nor is any thing 
more offensive to God; than rejecting the gospel; or 
refusing the invitation of Jesus Christ to come unto 
him and be saved. St. Paul most solemnly asks, 
66 How shall we escape, if we neglect so great sal- 
vation?" Consider that we may do other things 
unworthily, and in so doing, also sin; and displease 
God. If we abuse or misuse any of his blessings, 
we incur the like displeasure. You may attend 
church unworthily, if you do it from worldly mo- 
tives; if you refuse to join in the worship of God, 
and in giving honour and praise to his holy name; if, 
in his house of prayer; your thoughts are occupied 
with vain and worldly things; and if you do not hear 
with an intention to observe his word, you are guilty 
of despising his mercies, and of neglecting his great 
salvation. If we are hearers and not doers of God's 
word, we certainly hear it to our own condemnation. 
And yet this is no good reason for not attending the 
public worship, that we may honour God, and know 
and do his will. The just inference; is to be careful 
how we hear, and how we behave in God's house. 
In other things, where greater fear is, we have no 
fear. Few things, if any, are more dangerous to 
the souls of men, than riches ; they corrupt the 
heart; and make men worldly. There is nothing 



257 



that we are more likely to receive unworthily, or 
that is more generally productive of u all evil." 
And yet, when do we see men refuse money or wealth 
on this account? Can you seriously think it more 
perilous to your soul to come to the Lord's supper, 
than to take upon you the stewardship of an estate 
or fortune? Let us not deceive ourselves; let these 
things be well considered. And may the Lord help 
us in all things so to judge, that finally we be not 
judged. 



k 



SERMON XVII 



ON WALKING IN LOVE* 



A COMMUNION DISCOURSE. 



Gen. xlv. 24. 
See that ye fall not out by the way. 

"The patriarchs moved with envy, sold Joseph 
into Egypt, but God was with him." Their unna- 
tural enmity against an innocent brother, could not 
debar him of the protection of his heavenly parent. 
As the martyr Stephen observes, " God delivered 
him out of all his afflictions, and gave him wisdom 
and favour in the sight of Pharaoh, king of Egypt, 
and he made him governor of all his house. Now 
there came a dearth over all the land of Egypt, 
and Canaan, and great affliction, and our fathers found 
no sustenance. But when Jacob heard that there was 
corn in Egypt, he sent out our fathers first. 99 Those 
same ten sons, who, moved with envy, had so cruelly 
sold their brother into Egypt, were soon driven by 
distress, into that very country, and to the same 



259 



Joseph, to buy corn for the famine of their houses. 
He rendered them good for evil; he filled their sacks, 
and took not their money. " At the second time, 
Joseph was made known unto his brethren." To their 
great confusion and utter astonishment, they found 
that he was advanced to high honour, and great 
power, and was in favour with God and man. What 
could they now expect, but the rod of judgment 
upon their guilty heads ? This indeed they merited; 
but they found in that brother a heart bursting with 
tenderness and love. " He wept aloud, and said, I 
am Joseph your brother, doth my father yet live ? 
Come near to me, I pray you. Be not angry or 
grieved with yourselves that ye sold me hither, for 
God did send me before you to preserve life." 

Here was a noble example of forgiveness and fra- 
ternal affection. The fame of this event was soon 
heard in the palace, "saying, Joseph's brethren are 
come; and it pleased Pharaoh well." The king re- 
joiced in such an opportunity of showing his regard 
to that good man, whose wisdom and favour with 
God, had brought a great blessing upon the kingdom. 
He requested the sons of Jacob, with all convenient 
speed, to return to Canaan, and bring their families, 
and all their father's household, down to Egypt, pro- 
mising them abundance, even the good of all the land. 

And now it was, that Joseph, anxious for their best 
good, and knowing the infirmity of human nature, 
gave them the short and very useful caution, con- 
tained in the text; " See that ye fall not out by the 
way." After the experience they had had of the 
evils and folly of envy, selfishness and contention, 
and God's patient goodness, and forbearing mercy, 



260 



he exhorts them now to love as brethren, and to 
dwell together in unity; to banish all selfishness and 
strife, and endeavour, to the utmost of their power, 
to make each other happy. 

St. Stephen, in writing this history, as we read 
in the seventh chapter of the Acts, evidently applies 
it to the Jews who were then living. As the patri- 
archs had sold Joseph to the Gentiles, so had the 
Jews, moved with the like envy, sold Jesus, who was 
their brother according to the flesh, to the Roman 
government. And as in the one case, so in the other, 
what wicked, malicious men, intended for evil, and 
in them was very great evil, God meant for good. 
It was not without "the determinate counsel and 
foreknowledge of God, that Jesus was taken, and by 
wicked hands, was crucified and slain." God made 
their wicked act subservient to his gracious designs 
in saving mankind from the spiritual famine. Christ, 
the Saviour, as the second and true Joseph, was also 
" sent before to preserve life." From that low state 
of bondage and death, into which the Jews, his 
brethren, had delivered Christ, he was exalted to be 
a Frince and a Saviour. Being rejected of his breth- 
ren, he has a church among the Gentiles. The spi- 
ritual "famine is sore in the land;" it is felt in 
Canaan. But through the providence of this true 
Joseph, « there is corn in Egypt," and thither must 
Israel go for the bread of life. The sons of Jacob 
must bow down and make obeisance to that brother 
whom they envied, or they must perish. Whatever 
indignation they may feel at the just application of 
those dreams of the prophets, who have foretold that 
"at the name of Jesus every knee shall bow," the 



261 



time is swiftly approaching, when those prophesies 
shall be fulfilled, <f and so all Israel shall be saved;" 
for, as St. Stephen particularly remarks, "at the 
second time Joseph was made known unto his breth- 
ren." The time probably, is not far distant, when 
the Jews, as a nation, will be persuaded and " as- 
sured, that God has made that same Jesus whom they 
crucified, both Lord and Christ;" that he is indeed 
their Messiah; that he, whom they delivered to be 
treated as a slave, has all power given unto him in 
heaven and on earth. 

But not to dwell on what is peculiar to the Jews, 
let us extend our view to that which is common to us 
of the Gentiles. Our Joseph has abundance of corn 
stored for all; he has the bread of eternal life. His 
body is meat indeed, and his blood is drink indeed. 
To whom else shall we go, or can we go, but to him, 
who alone " has the words of eternal life ?" For a 
knowledge of God; for the doctrines of life; for the 
way of salvation, we must go to him; " neither is 
there salvation in any other; for there is none other 
name under heaven, given among men, wherebv we 
must be saved." In the world there is a famine of 
spiritual sustenance; men run to and fro for the bread 
of life; for hope and peace; but if they seek in the 
world, they seek in vain. "Hungry and thirsty 
their soul faints within them." " Behold the days 
come," saith the Lord, (by his prophet Amos,) "that 
I will send a famine into the land; not a famine of 
bread, and thirst for water, but of hearing the words 
of the Lord;" " for man does not live by bread alone; 
but by every word which proceedeth out of the 
mouth of the Lord doth man live." 



262 



At the time when Christ appeared on the earth, 
this famine was most fatally distressing. The know- 
ledge of God, and the way of life, which the nations 
of the earth had received by tradition from Noah 
and his sons, then, except among the Jews, was 
wholly lost. The Gentile nations, like the younger 
son in the parable, had spent their u portion of goods 
in riotous living. And when they had spent all, 
there arose a mighty famine in that land/' The 
true Joseph foresaw our distress; he has corn in store. 
God has sent him before to preserve life. "The 
blessings of his heavenly Father have prevailed unto 
the utmost bounds of the everlasting hills; they rest 
on the head of Joseph; on the head of him who was 
separate from his brethren." And though he has 
been envied and sold, and scourged and killed; though 
thousands of us daily crucify him afresh, and put 
him to open shame, u his bowels yearn upon his 
brethren;" his bosom swells with pity and the most 
tender compassion. " Father, forgive them," is his 
earnest prayer. To all he extends the most affec- 
tionate invitation: " Draw near to me, I pray you; 
x ctur juscpu yuur urouier wnora you sold. Doth my 
father yet live" in your hearts? "Come unto me, 
all ye who labour and are heavy laden, and I will 
give you rest." He teaches us that there are many 
years of the famine yet to come; but in his house is 
bread enough and to spare. He invites us to come 
to him where is abundance, and where we shall enjoy 
the good of all the land; all things shall be ours. 

In the application of this subject, we, Christian 
friends, are of those to whom this true Joseph has 
made himself known; and whom he is teaching, and 



263 

soothing, and comforting, with the utmost tenderness 
and love. He makes known to us the purpose why 
God sent him into this world, not to condemn, but 
to save it. And though for our sins and ingratitude 
we feel, or ought to feel unworthy to be called his 
brethren, the sons of God, he is ready to receive us 
with full pardon, and bestow upon us the highest ho- 
nour. He invites us with our families to come to 
him, and enjoy the abundance of his grace. 6i Re- 
gard not your stuff," is the language of his munifi- 
cence. " Seek ye first the kingdom of God and his 
righteousness, and all these things shall be added 
unto you." When in pursuit of such invaluable 
riches, it would be folly to encumber ourselves, and 
impede our progress, with things which are compa- 
ratively worthless. " My goods, saith the psalmist, 
are nothing unto me," compared with the riches of 
God's love and the joys of heaven. We are now, 
Christian friends, more especially in the presence of 
this affectionate brother. We are now assembled, 
like the sons of Jacob, to get food, even the bread 
of life. We have before us the most munificent 
pledge of his bounty; the most affectionate words of 
love and comfort; " Come unto me all ye who labour 
and are heavy laden, and I will refresh you." And 
not words only but food; a 66 feast of fat things, and 
wine on the lees." Here is 66 the strengthening of 
our souls by the body and blood of Christ, as our 
bodies are by bread and wine." He invites us to 
"come, for all things are now ready; nothing is 
wanting but the guests to sit down." Blessed be 
the God of mercy, the Father of our Lord Jesus 
Christ, that in this world of famine and want, we 



264 



may resort to his house where is " bread enough and 
to spare." " Blessed are they who hunger and thirst 
after righteousness, for they shall be filled;" for "he 
filleth the hungry with good things," and none but 
those who confide in their own righteousness, will he 
66 send empty away." 

When indeed, we contrast God's mercy in Christ, 
with our own life of vanity and sin, we must feel as 
Joseph's brethren did when stung with remorse, when 
with humble penitence they confessed, u We are 
verily guilty concerning our brother, in that we saw 
the anguish of his soul, when he besought us, and we 
would not hear." Often have we heard him warning 
us of the perils of sin, and inviting us to turn from 
our evil ways and live. We beheld " the anguish 
of his soul in the garden of Gethsemane;" we saw 
drops of blood falling from his limbs, while he was 
interceding with his heavenly Father on our behalf. 
We were witnesses of his sufferings while his mangled 
body was suspended between the heavens and the 
earth. Even then he besought us to weep not for 
him ; his only concern was for us and our children. 
And yet, how little in our lives have we regarded 
his sufferings ; how insensible have we been to his 
love! By our sins we have daily sold him to the 
Romans; mocked at his sufferings, beaten him with 
stripes, crowned him with thorns, and crucified him 
afresh. We ought now, and most deeply, to feel our- 
selves unworthy to be called sons ; " unworthy to 
gather up the crumbs under his table." We must, 
unless totally insensible, we must u acknowledge and 
confess our manifold sins and wickedness, which we 
from time to time most grievously have committed. 



265 



The remembrance of them should be grievous unto 
us; the burden of them," were we left to bear it, 
would be " intolerable." 

But u to the Lord our God belong mercies and 
forgiveness." Though we have sinned, he is still 
our Advocate with the Father. He still addresses us 
in the accents of love and peace; "Let not your 
hearts be troubled;" u my grace is sufficient for 
you." He giveth liberally, and upbraideth not. 
"Let us, therefore, draw near in full assurance of 
faith." Let us not to our other sins, add this also, 
of rejecting his offered mercy; when all things are 
ready, let us not refuse to sit down. 

" Ye who do truly and earnestly repent you of 
your sins, and are in love and charity with your 
neighbours;" ye who trust not in yourselves; who 
believe in Christ; who are grateful for his mercies, 
and desire to be his disciples and obtain his salvation, 
draw near with faith, and take to your comfort, the 
pledges of his love. While a sense of God's un- 
speakable goodness, in the work of our redemption, 
causes our hearts to melt within us, and to melt into 
penitence and love, let this be the language of our 
lips, and the sentiment of our souls; 66 We presume 
not to come to this thy table, merciful Lord, trust- 
ing in our own righteousness, but in thy manifold and 
great mercies." 

If, brethren; we have a thankful sense of God's 
mercy through Christ, we shall certainly desire and 
rejoice to obey his commands; it will be both our 
wish and delight to do his will. When we have par- 
taken of his bounty, and shall be dismissed from his 
presence, acknowledged and accepted as his brethren; 

1 



266 



and while we are on our way to our Father's house in 
the heavenly Canaan, what is the injunction which 
this our worthy, exalted brother, has particularly 
laid upon us? What does he especially require of us 
as of distinguished importance to his honour and our 
own best good ? If there be any such command or 
injunction, it certainly claims our most awakened 
attention. It should be written before us in letters 
of gold; "it should be for a sign upon our hand, 
and as frontlets between our eyes." In our thoughts 
should it dwell as we retire to our rest, and awake 
in our minds at the earliest dawn. 

And certainly, my brethren, there is such an injunc- 
tion which our blessed Saviour has particularly given; 
it is what he often repeated and very expressly re- 
quires. It is a precept worthy of the friend who 
gave it, and is itself among the brightest tokens of 
his benevolence. It is comprised in the few words 
of our text; " See that ye fall not out by the way." 
This you well know, is the new commandment which 
our divine Master has given unto us, that we love 
one another, as he has loved us, that we also love 
one another. If you read his discourses, and espe- 
cially if you read his very affectionate and consolatory 
discourse, after he had eaten the last passover with 
his disciples, and instituted the sacramental supper, 
you will see, and it will be strange if you do not feel, 
that love is the fulfilling of the whole law which the 
gospel teaches; that the end of the commandment is 
charity. Why did he wash his disciples' feet? To 
teach us that we should do to each other, as he has 
done to us ; that we who are brethren in Christ, 
should dwell together in unity. By this chiefly, we 



267 



are known to be truly his disciples; by our having 
love one towards another. 

Let us see then, that we fall not out by the way; 
that in this our pilgrimage to the heavenly Canaan, 
we live and love as brethren. Surely, " if God so 
loved us" as to send his Son into the world to save our 
souls; if, i6 while we were yet sinners, Christ died for 
us," " we ought also to love one another." It is the 
most proper, and it is the most happy return that 
can be made. " A good and a pleasant thing it is 
for brethren to dwell together in unity." Let us 
retire from this house, after performing our duties in 
it, with hearts more deeply impressed with a sense 
of the love of Christ, and a more steadfast resolution 
to follow his example. Hear what he says to those 
who would be his disciples ; " Ye call me Lord and 
Master ; and ye say well, for so I am. If I then, 
your Lord and Master, have washed your feet, ye 
ought also to wash one another's feet; for I have 
given you an example, that ye should do as I have 
done unto you." If that brother whom we sold; 
whom wickedly we have crucified and slain, can 
freely forgive us, can so comfort our hearts, and die 
to save our souls, how strangely ungrateful and wicked 
must we be, if we do fall out by the way. Well 
may he address us, in the language of his parable, 
" O thou wicked servant, I forgave thee all that debt 
(of ten thousand talents,) because thou desiredst me; 
shouldest thou not also have compassion on thy fellow 
servant, even as I had pity on thee?" 

Let love be among us without dissimulation, without 
envy, and without selfishness. Let us bear each the 
other's infirmities, knowing that we also are in the 



268 



flesh. " It must needs be that offences come;" and 
a wo is pronounced against him, "by whom the 
offence cometh." But our part is to pity rather 
than to punish the offender; for " vengeance is 
mine, and I will repay, saith the Lord." Let it be 
the chief object of our lives, carefully and cordially 
to observe this our Saviour's precept. He is still 
occupied in our business; he ever lives to make in- 
tercession for us. " Go unto my brethren," (these 
are his words,) "and say unto them, I ascend unto 
my Father and your Father, and to my God and your 
God." In his Father's house are many mansions ; 
he has gone to prepare them for our reception. We 
are marching through ImmanuePs ground; we are 
on the way to the heavenly Canaan ; and our " feet 
should be shod with the preparation of the gospel of 
peace." We are to be kindly affectioned one towards 
another, with brotherly love ; in honour preferring 
one another; distributing to the necessity of saints; 
given to hospitality, and sympathizing in the joys 
and sorrows of our Christian friends. This is pure 
and undefiled religion; it is the best evidence that 
the Spirit which was in Christ is in us. The faith 
which saves us, is a " faith which worketh by love." 
This is the image of God which was lost, when man 
by transgression fell, and which is restored through 
faith in Christ. The best evidence " that we have 
passed from death unto life;" that our hearts are re- 
newed by grace, is our loving the brethren ; our 
desire and constant endeavour, as we have opportu- 
nity, to "do good unto all men, and especially unto 
them, who are of the household of faith." We never 
serve God more acceptably, nor have brighter assur- 



269 



ance of immortal blessedness, than when we « stand 
fast in one spirit, striving together for the faith of 
the gospel." " A meek and quiet spirit, (though 
despised of man,) is, in the sight of God, of great 
price." Let such a spirit be in you ; do no- 
thing, say nothing, if possible, think nothing to 
another's injury. " Recompense to no man evil for 
evil; provide things honest in the sight of all men; if 
it be possible, live peaceably with all men." 

Then shall God, even our own God, give us his 
blessing; and to him, for his unspeakable mercies, be 
rendered eternal praise. Amen. 



SERMON XVIII 



THE WEDDING GARMENT* 



Matt. xxii. 11, 12. 

And when the king came in to see the guests, he saw there a 
man which had not on a wedding- garment: And he saith 
unto him, Friend, how earnest thou in hither, not having a 
wedding-garment ? And he was speechless. 

Though the parables of our blessed Lord were 
accommodated to the state of the church then pre- 
sent, they were so wisely framed, as to be justly 
applicable, and generally useful to mankind in every 
age. And such especially, is the one from which 
this text is taken. In the fourteenth chapter of St. 
Luke, we learn that Christ had, on a previous occa- 
sion, spoken a parable of a certain man, who "made 
a great supper and bade many." In this twenty- 
second of Matthew, it appears that he repeated the 
parable with some variation and additional circum- 
stances. It is here a marriage feast which a certain 
king made for his son. In both parables, the ser- 
vants were sent, with great kindness and affection, 



271 



to call those favoured persons who had been pre- 
viously bidden 5 and in both they unthankfully re- 
fused to come. 

It is proposed in this discourse, to offer a practical 
comment on some parts of this parable, and chiefly 
on those circumstances which distinguish it from that 
in St. Luke's gospel. Every part of both, abounds 
with useful instruction, and merits our awakened 
attention and concern. The merciful goodness of 
God, as also his righteous retribution, are here set 
forth in a striking view. When they who had been 
invited sent back their first refusal, " again the king 
sent forth other servants, saying, tell them which 
are bidden, behold I have prepared my dinner, my 
oxen and my fatlings are killed, and all things are 
ready ; come unto the marriage." The mercies of 
God, and his word preached, are a savour of life, or 
of death; and if they do not lead men to repentance, 
harden them in sin. The latter effect is symbolized 
in those bidden guests. 66 They made light" of the 
king's friendship and the honour done them ; and 
" went their ways, one to his farm, another to his 
merchandise." And others, still more abandoned and 
ungrateful, u took his servants and entreated them 
spitefully, and slew them." But we are here taught 
also, that the Lord is mighty, not only to forgive, 
but to pour out indignation; them who will not be 
reclaimed by his goodness, his vengeance will in the 
end destroy. " When the king heard of" this insuf- 
ferable outrage, " he sent forth his armies and 
destroyed those murderers, and burnt up their city." 
Thus clearly did our Saviour forewarn the Jews of 
the impending judgments of the Almighty which 



272 



would soon follow upon their city and nation, in con- 
sequence of their hardness and accumulated trans- 
gression. Often would he have gathered their chil- 
dren with a parent's affection, but they would not; 
they killed the prophets, and stoned those who were 
sent unto them; they crucified their Saviour, and 
put his apostles to death. Behold in consequence, 
their house left unto them desolate. 

But let us look to ourselves, to whom also the pa- 
rable has a just application. By " the kingdom of 
heaven," is meant the preaching of the Saviour's gos- 
pel and the state of his religion. He compares it to a 
marriage feast which a king made for his son; and 
most apt is the comparison. The religion of Christ is 
a feast, as containing the most excellent food or refresh- 
ment for the soul. It has the purest sustenance, the 
richest viands, even the bread of eternal life. Who- 
soever drinks at this feast shall never thrist. The 
king who has so bountifully provided for his needy 
creatures this rich repast, is no other than God, the 
Sovereign Arbiter of the universe, and the Father of 
our Lord Jesus Christ. His Son is the Lord our 
Redeemer. The spiritual union of believers with him 
is in the scriptures often and aptly compared to espou- 
sals. And accordingly this feast is called a marriage, 
comprising, in a word, the substance of a volume on 
the subject of our redemption. Christ, as a bride- 
groom, loves and protects his people: they are made 
one with him, and all that he has is theirs. As a 
bride the church takes his name; is united with him 
in the indissoluble bonds of interest and duty and 
affection; and she does him reverence, u calling him 
Lord." 



273 



When they, who were first invited, by their un- 
grateful refusal, proved themselves unworthy, the 
king would not that his provisions should be lost; he 
sent his servants to call others: " Go ye, therefore, into 
the highways, and as many as ye shall find, bid to the 
marriage. So those servants went out into the high- 
ways, and gathered together all, as many as they found, 
both bad and good; and the wedding was furnished 
with guests." Salvation in Jesus Christ is of God's 
free mercy, and the doors of the church, and the means 
of grace, are opened and offered to all; "whoever will, 
let him come." Our blessed Lord, in giving us com- 
mission to proclaim his word, bids us to be liberal of 
his bounty: " Preach the gospel to every creature:" 
" Freely have you received; freely give." To God 
alone does it appertain to search the heart and to 
know with what intent men profess religion. His 
ministers, must open the doors of his visible sanctuary 
to those who knock; and all who appear to be sincerely 
desirous of entering God's kingdom, we must receive; 
and sometimes of course it may happen that we give 
admission as did the servants in the parable, to the 
bad with the good. Though it is much to be desired, 
we cannot reasonably hope, that every one who 
partakes of the sacraments of Christ, will possess the 
inward graces necessary to a true Christian. The 
enemy will sow tares among the wheat, which cannot 
be separated till the great harvest at the end of the 
world. 

But though 64 sentence against an evil work is not 
executed speedily," let it never be forgotten that 
there is an omniscient eye, u unto whom all hearts are 
open, and from whom no secrets are hid." The Lord 

m 



274 



" knows what is in man," and the time is fast approach- 
ing when " he shall gather out of his kingdom all things 
which offend, and them who do iniquity." Accordingly 
it is further stated in this parable, that " when the 
king came in to see the guests, he saw there a man 
who had not on a wedding-garment." Through affec- 
tation of singularity, or a pride in his own dress, or 
more probably, through carelessness and disrespect, he 
was not clad as decency and the rules of the feast re- 
quired. The servants, it may be, had not noticed this 
dishonour; but a master's eye is not to be thus easily 
deceived. He demands the reason of this unsuitable 
appearance: " Friend, how earnest thou in hither, not 
having a wedding-garment? And he was speechless." 

The wedding-garment, spiritually applied, is a 
Christian spirit; repentance and faith; sincerity and 
truth. Not every one who saith to Jesus, Lord, Lord, 
shall enter into the glorified state of his kingdom. It 
will not avail us to the attainment of life immortal, that 
we have eaten and drunk in his presence, and have 
participated in the privileges of his saints on earth, 
except our hearts are renewed by faith, and our lives 
conformed to his will. They who come to him un- 
worthily, and from evil motives or want of considera- 
tion, are cast out and numbered with those who come 
not at all. 

It will be natural here and not unprofitable, to in- 
quire how these guests obtained their wedding-gar- 
ments. They are represented as poor people and 
destitute, found in the highways and persuaded to 
come in to the feast. Could it reasonably be expected, 
or was it indeed possible, that all or any of them should 
furnish themselves with suitable raiment? Can those 



275 



we meet in the public roads be supposed to carry 
with them rich clothing suited for such an occasion? 
Do you see the justice of condemning him who was 
not spiritually clad, when apparently it was not in his 
power, when he had not the time or the means ne- 
cessary to obtain the garments required? 

This will be easily obviated, by considering the 
ancient customs of the eastern nations. Among us 
the fashions of dress are so constantly changing that it 
is as uncommon as it would be unwise to store up many 
changes of raiment. But then and there it was other- 
wise. The form of their garments continued long 
without change, and it was considered an essential 
part of their magnificence and wealth, to have their 
wardrobes filled with many rich habits : and the 
quantity of this kind of treasure which they often 
possessed, to us seems almost incredible. In allusion 
to this fact, Job speaks of those who " heap up silver 
as the dust, and prepare raiment as the clay." The 
prophet Zechariah, in speaking of the spiritual riches 
of God's people in future times, in language conformed 
to the notions of wealth which then prevailed, de- 
scribes it as "gold and silver and apparel in great 
abundance." Hence too our Saviour speaks of moth 
as well as rust corrupting the treasures of this world. 
St. James, addressing himself to the avaricious, who 
hoard up wealth to lie useless, says, 66 your riches are 
corrupted, and your garments are moth eaten, and your 
gold and silver is cankered." Among their treasures 
they had stores of raiment perishing, while the poor, 
who had laboured in their service, were suffering. 

When the Romans conquered those eastern nations, 
they enriched themselves with these spoils. One of 



276 



their generals, who had served in those parts, being 
asked if he could furnish a hundred of those habits 
for the theatre, answered that he had five thousand 
of them. It appears also, both from sacred and pro- 
fane history, to have been a custom for princes and 
others, at supurb entertainments, to present their 
guests with changes of raiment; and to give them on 
other occasions. Thus Joseph gave them to his brethren 
at a feast; and Pharaoh gave them to the same brethren. 
Samson at his marriage- feast put forth a riddle, and 
to him who would expound it, he promised thirty 
changes of raiment. And among the presents sent by 
the king of Syria to the prophet Elisha were ten 
changes of raiment. 

Thus what seems a difficulty in the text is wholly 
obviated, and more than obviated; the parable appears 
more beautiful and more instructive. For we may 
justly infer that each of these guests is supposed to 
have a garment, suitable to the occasion, presented to 
him, without which we cannot see how any of them 
could have been suitably clad. He whose appearance 
was offensive, had no doubt a wedding-garment offered 
him, which, for some unworthy motive, he refused, 
or neglected certainly to wear. And accordingly it is 
not said that he did not possess, but that he had not 
on a wedding-garment. There was no doubt an abun- 
dance of suitable raiment provided for all; and the 
fault of this one was not his neglect to. make or to pur- 
chase it, which was not in his power; but in refusing 
to put it on; in preferring to appear indecent and 
offensive. And therefore when interrogated why 
he appeared there without suitable apparel, "he was 
speechless," he had no excuse to offer. 



277 



All these circumstances are remarkably applicable 
to our state, and our salvation in Jesus Christ; and 
without insisting on what some may question, that our 
Saviour intended in this extent to apply them, they 
may well call our attention to the doctrines of his 
cross. We know that the scriptures have concluded 
all under sin; they teach us that our nature is cor- 
rupt and without spiritual health; that we cannot of 
ourselves become righteous, nor merit salvation by 
our own works. " By grace ye are saved through 
faith, and that not of yourselves; it is the gift of 
God." We are saved only in Jesus Christ; who, by 
his grace, finds us in the streets of sin, straying in 
the broad way of perdition; poor by nature, and des- 
titute of that holiness, without which no man shall 
see the Lord. By his word, and by his ministering 
servants, he calls us to return to our heavenly Fa- 
ther's house, where is bread enough and to spare; 
to a " feast of fat things, and of wine on the lees;" to 
spiritual comforts; to heavenly refreshments. At 
this blessed feast " all things are ready; nothing is 
wanting but the guests to sit down;" every thing 
necessary to comfort our hearts, and strengthen our 
souls to eternal life, is liberally provided. Not food 
only, but raiment; not only is there opened to our 
view spiritual life and immortal blessedness, but a 
Saviour is given, who is the propitiation for our sins, 
through whose grace we are sanctified, and through 
whose merits we obtain justification and peace with 
God. In the blessed wardrobe of his righteousness 
is a treasure inexhaustible, of raiment more precious 
than the finest linen; more beautiful than Syrian 
purple; more fragrant than the perfumes of Arabia. 



278 



"All thy garments/' says the psalmist, addressing 
himself to this King of saints, " smell of myrrh, aloes^ 
and cassia out of ivory palaces." In the Revelation, 
these robes of the Saviour's righteousness, in which 
his saints are clad, are represented as being of the 
purest white; we are justified by faith, and made the 
righteousness of God in him. What is required of 
us is, in the language of this parable, to put on this 
garment by repentance and faith. And accordingly, 
we are elsewhere exhorted to put on the Lord Jesus 
Christ; to put off the old man, and to put on the 
new. In the like figurative language does the 
prophet Isaiah address the church; " Awake, awake, 
put on thy strength, O Zion; put on thy beautiful 
garments, O Jerusalem.'' And certainly, no simili- 
tude can better illustrate the scriptural doctrine of 
free grace, and the nature and necessity of gospel 
obedience, than this, of putting on raiment freely 
offered us, and suitable to be worn at a marriage 
feast. These poor people, called in from the high- 
ways, were totally incapable of providing such costly 
dainties and superb refreshments; nor could they 
furnish themselves with wedding-garments. But 
they were all able to come when graciously invited; 
they could eat of the provisions when all things were 
ready; and they could put on raiment which was 
freely provided. 

Thus has a wise and merciful God adapted his 
grace which bringeth salvation to our state and need. 
The blessing is ours ; the glory his. It is of the 
Lord's merciful goodness that we are called to a 
knowledge of his grace, and faith in Christ. We 
should ever remain in spiritual ignorance; still should 



279 



we sit in darkness and the shadow of death, but for 
" that light which cometh down from heaven, and 
lighteth every man who cometh into the world." 
And as some in the parable, when invited, refused 
to come; so some may, and many do turn a deaf ear 
to the word preached; they shut their eyes to the 
Sun of Righteousness, and refuse a compliance with 
the terms of mercy and peace. Such are they whom 
our Lord thus tenderly reproves; " Ye will not come 
to me, that I might give you life." Many there 
are, who, in the language of the parable, make light 
of the invitation, " and go their way, one to his 
farm, and another to his merchandise." But whether 
men will hear, or whether they will forbear, it is of 
God's goodness that they are called; nor does he say 
to his people, 6i seek ye my face in vain." 

And from the same fountain of goodness is the hea- 
venly feast, the precious things provided. As in the 
parable the poor so graciously called in from the high- 
way, could not have prepared for themselves such a 
banquet, less, if less may be, can we prepare or at- 
tain or procure for ourselves, the {i things hoped for;" 
the blessings promised to the faithful. We are to- 
tally unable to raise ourselves from the dead; to stand 
as righteous before the judgment-seat of God, and to 
enter into the joy of the Lord. Christ alone is the 
resurrection and the life ; and he alone has brought 
life and immortality to light. But as men may refuse 
to eat when food is provided and set before them, so 
may they neglect this great salvation; they may, it is 
too evident, reject the Saviour ; despise the means 
of grace, and "turn from the holy commandment 
delivered unto them." Many will not lay hold on 



280 



eternal life, nor strive to enter in at the straight gate? 
but will continue on the highroad to perdition. 
Some happily, will labour for the bread of eternal 
life, but others will prefer the meat which perisheth. 

And the like is true of the wedding-garment. 
" How can a man be just with God?" What sinner 
can make an acceptable sacrifice for his own trans- 
gression? Who of all the corrupt descendants of 
Adam, can change his own heart and become right- 
eous before God? We cannot be justified for our 
own merits, nor restore ourselves to peace and favour 
with God. What act, or word, or thought, can we 
do or name, which does not come short of that purity 
and perfection which God's law requires? No; the 
Lord is our righteousness; we must look to the Sa- 
viour's wardrobe; we must put on those white gar- 
ments, which " smell of myrrh, aloes, and cassia." 
He who has " appeared once on earth to put away 
sin by the sacrifice of himself,"" is (C the end of the 
law for righteousness to all who believe." It is by 
the grace of God that we are what we are; it is by 
the Spirit of Christ that our hearts are renewed ; 
that we are created again unto good works; that we 
are all, or any thing, which Christians should be. 
From him 66 all holy desires, all good counsels, and 
all just works do proceed." Without him, we can 
do nothing that is pleasing to God. By his grace 
preventing, his word instructing, and his means as- 
sisting, he so works in you to will and to do, that the 
glory and praise of all you are, and all you do of 
good, belong to him. 

But though this wedding-garment; this spirit of 
piety, faith, and love, is required of men, and is 



281 



offered to them in the gospel of Christ, one in the 
parable, and many, we may fear, in real life, refuse 
or at least neglect to put it on. Some prefer their 
own dress ; they trust in their own righteousness, 
and expect to be justified for their own good deeds. 
Some even contend that no such raiment is offered. 
They deny that Christ has made expiation for sin; or 
that we are saved by grace ; or that men need any 
righteousness but their own. Many, we may fear, 
who name themselves of Christ, do not truly put 
their trust in him as the only Saviour. To him, 
who (whatever may be his profession,) denies the 
doctrines of grace, and does not submit to the right- 
eousness of God, may the Lord justly, and he will 
assuredly say, " Friend, how earnest thou in hither, 
not having a wedding-garment?" 

Let us not then dismiss this subject without some 
improvement. We are taught first, the folly and the 
peril of making light of the invitation. Many seem 
to suppose that the only danger is in coming to Christ 
unworthily; that if they make no profession of reli- 
gion, they shall give no offence; as if hypocrisy were 
not only a great, but the only sin. Is such the lan- 
guage and the doctrine of this parable? Remember, 
and let it, as you regard your immortal well being, 
be duly considered, that if the one who appeared 
disqualified was cast out, the king was not less dis- 
pleased with the many who made light of the invi- 
tation and refused to come. We offend God when 
we hear the gospel with unconcern. If, in his mer- 
ciful goodness, he calls us to a knowledge of his grace, 
and his unspeakable love to us in Jesus Christ, dare 
we or can we make light of it? Though the first 

n 



282 



messengers are rejected, he sends again: "I have 
prepared my dinner; my oxen and fatlings are killed, 
and all things are ready; come unto the marriage.'* 
This is indeed love; he has sent his Son into the 
world, not to condemn, but to save it; he has made 
propitiation for our sins, and for us has triumphed 
over death and the grave; and the divine Spirit is 
given to aid and to comfort us! "All things are 
ready;" "the Spirit and the bride say come ; and 
whoever will," may come. Such mercy is revealed, 
such grace is offered, and such means are given, that 
every mouth shall be stopped ; every sinner be 
speechless, and he that believeth not, shall justly be 
condemned. 

And yet, as our Lord says in the conclusion, though 
so 66 many are called, but few are chosen." But a 
part, and we may fear but a small proportion of those 
who hear this word with their ears, have it grafted 
in their hearts, and show its fruits in their lives. 
Dreadful, we cannot doubt, will be the speechless 
confusion of those hypocrites^ who hold the truth in 
unrighteousness, when at the final judgment, the 
King of saints shall view the guests; and is that judg- 
ment of unworthiness less to be dreaded, which he 
will pass on those who refuse to hearken? Will he 
not debar such of a spiritual, as he once did of a tem- 
poral Canaan, and u swear, in his wrath, they shall 
not enter into my rest?" 

At present, we can indeed, make light of these 
things, and go our way, to the business and amuse- 
ments of life; "but the day of the Lord will come." 
That the natural sun will rise again to enlighten this 
horizon, is not so sure, as that for all these things 



283 



Grod will bring us into judgment. You may « sleep 
on now and take your rest/' but a trumpet shall soon 
sound, at which the dead shall awake. u Awake 
(now,) thou that sleepest, and arise from the dead, 
and Christ shall give thee light," and life, and peace. 
Behold he stands at the door and knocks; now is the 
accepted time, now is the day of salvation. Eternity 
hangs on the present hour; " hearken, and your soul 
shall live." 

And let us not forget that "we have not power 
of ourselves to help ourselves; that our sufficiency is 
of God;" and that "we are accounted righteous 
before him, only for the merit of our Lord and Sa- 
viour Jesus Christ, and not for our own works and 
deservings." Let his merits be our trust, his Spirit 
our support, his example our guide, and his righte- 
ousness our glory. The garment with which Chris- 
tians, in the figurative language of the scriptures, are 
to be clothed, is the merit of our Saviour, who was 
made sin for us, that we may be made the righteous- 
ness of God in him. This is put on by faith, which 
renews the heart with piety and love, and produces 
the fruit of religious zeal and a godly life. To 
Christ, as we have seen, we are wholly indebted for 
this costly raiment; he it is who u clothes us with 
the garment of salvation." He is both the author 
and the finisher of that faith, by which the heart is 
renewed, and we are justified and saved. But the 
scriptures do not consider us as passive merely in 
believing; we are positively required; we are com- 
manded to believe. Faith is enjoined upon us as a 
duty; and the want of it is condemned as the greatest 
of sins. The wedding-garment is provided for us; 



284 



but we must put it on. The revelation and the evi- 
dence of the truth, and all the necessary means of 
grace, are set before us; u all things are ready."' To 
" put on this beautiful garment/' is the great con- 
cern of a Christian's life. We are more and more 
to "put on the Lord Jesus Christ/' and to 66 be 
renewed day by day." Though we have been con- 
verted to God, and have been blessed with some 
happy degree of sanctification, we ought H daily to 
proceed in all virtue and godliness of living," and 
to " adorn the doctrine of our God and Saviour in 
all things." Self-righteousness we must wholly dis- 
claim; we can only put on Christ. 66 Let not the 
wise man glory in his wisdom, neither let the mighty 
man glory in his might:" let him who would be saved 
in Christ, " be strong in the Lord and in the power 
of his might." Let us constantly endeavour, (like 
St. Paul,) u to be found in him, not having our own 
righteousness, which is of the law, but that which is 
through the faith of Christ, the righteousness which 
is of God by faith." 

Finally, brethren, to comfort our hearts, to animate 
our hopes, and to strengthen our hands to labour, let 
us meditate, with pleasing anticipation and holy joy, 
on the unspeakable glories of that happy day of per- 
fect redemption, when the saints of God, in full 
fruition of glory and peace, shall, as St. John saw in 
the Revelation, be for ever received to the marriage 
of the Lamb, "even into the joy of their Lord;" 
in the perfect consummation of beatitude and bliss ; 
when they shall be fully clothed in white garments, 
in the spotless robes of the Saviour's righteousness. 
Then shall we join the joyful acclamations of the 



285 



heavenly host, who " cease not, day or night, saying, 
Holy, holy, holy, Lord God Almighty, who was, and 
is, and is to come. Blessing, and honour, and glory, 
and power, be unto Him that sitteth upon the throne^ 
and unto the Lamb for ever and ever." 

And for that glorious day of consummation and 
bliss, may the Lord fit and prepare us all, through 
the riches of his love in Jesus Christ; to whom, with 
the Father and the blessed Spirit, be rendered im- 
mortal praise. Amen. 



SERMON XIX, 



ON THE NECESSITY OF A RELIGIOUS REGARD TO 
OUR SALVATION IN JESUS CHRIST. 



Luke x. 41, 42. 

Thou art careful and troubled about many things; but one 
thing is needful. 

When we contemplate the amiable character of the 
person to whom these words of our Saviour were 
addressed, it would seem that very few could less 
need, the reproof which they imply. But he per- 
fectly knew the hearts ^nd the wants of men, what 
we are and what we need. As the physician of our 
souls, he was equally wise and faithful; he came into 
the world not to please, but to save mankind; and his 
doctrines were accommodated, not to our humours, 
but to our wants. 

As he was passing with his disciples through the 
country, dispensing, (£ as his manner was," works of 
mercy and words of life, "it came to pass that he 
entered into a certain village, and a woman named 
Martha received him into her house. And she had 



287 



a sister, called Mary, which also sat at Jesus* feet, 
and heard his word. But Martha was cumbered 
with much serving, and came to him, and said, Lord, 
dost thou not care that my sister hath left me to serve 
alone? Bid her, therefore, that she help me. And 
Jesus answered and said unto her, Martha, Martha, 
thou art careful and troubled about many things; but 
one thing is needful, and Mary hath chosen that good 
part which shall not be taken away from her." 

Here was a scene highly interesting and instruc- 
tive. For this happy family, consisting of these two 
sisters, and their brother Lazarus, Jesus their Saviour 
had a particular friendship. He entered their hos- 
pitable mansion, and as he never neglected the busi- 
ness of his ministry, was soon engaged in imparting 
religious knowledge to those who had ears to hear. 
Martha, who was mistress in the family, received 
him courteously, and was very naturally anxious to 
honour her divine guest and entertain his disciples 
with the best that her house would afford. Having 
undertaken more than she could well do, and (as is 
too common on like occasions,) more than was neces- 
sary, she was burdened and perplexed with the hurry 
of her business and the multiplicity of her cares. 
But Mary seems to have given herself little or no 
concern with the household affairs, nor at this time, 
with any worldly things. Her mind was intent on 
things of eternal moment. Humbly seated at the 
feet of her beloved Master, she listened with eager 
attention to his words and doctrine. Regardless, at 
the moment, of what the body needs, she was intent 
only on feasting her mind ; she was regarding the 
things of a better world; she was receiving the bread 



288 



which cometh down from heaven, and nourisheth to 
eternal life. 

One fault naturally produces another. Martha, 
having encumbered herself unseasonably, and too 
much with worldly cares, is exposed to other temp- 
tations; her mind is disturbed with improper feelings. 
She is offended that her sister takes no part in enter- 
taining the guests; and even expostulates with the 
Saviour himself, for permitting her to be idle. So 
easily do some sins beset us; so suddenly, without 
constant vigilance, are we hurried into unchristian 
conduct; so much more readily do we see another's 
faults than our own. These sisters, I doubt not, 
were both good and truly religious; but none are 
faultless; we are all in peril. While Martha blamed 
her sister's neglect of worldly cares, she did not, as 
she ought, consider how profitably Mary was spend- 
ing her time; nor did she think of her own folly in 
being so worldly at such a season, and suffering her 
mind to be agitated with unkind reflections, when 
her whole soul should have been filled with gratitude 
and love. Suppose that Mary was at the time too 
neglectful of her share in the household labours, 
Martha was neglecting what is infinitely more im- 
portant. For choosing this better part, Mary was 
not blamed by her divine Master. She was not, we 
may believe, deficient in hospitality, nor in any social 
duties; and God forbid, that any one should be en- 
couraged, by a misunderstanding of her example, 
ever to neglect them. She knew, she felt that the 
things which engaged her attention, were of eternal 
moment; she knew that there is a time for all things. 
It was no common visiter who honoured their dwell- 



289 



ing, and condescended to sit under their roof; it was 
a messenger from heaven; it was the Son of God, 
sent into the world to teach men the way of life and 
salvation. They had a guest who was neither pleased 
nor honoured by the formal civilities of fashionable 
life; by delicate food, or splendid festivity. His 
meat and drink were to do his heavenly Father's 
will ; he w T as honoured most by hearing his words 
and obeying his precepts. At other times, and on 
ordinary occasions, Mary no doubt would have been 
reasonably careful, and engaged in all the affairs of 
hospitality; but to have encumbered her mind with 
worldly affairs, when Christ was the preacher, and 
her own salvation the theme, would have been foolish. 
Such an opportunity for her soul's benefit, she might 
never again be blessed with ; so great, so wise a 
teacher, might never again come under their roof. 

Considering these things, how gentle and how in- 
structive was our Lord's reproof. Casting his eyes 
w T ith tender compassion upon the fretful, murmuring 
sister, " Martha, Martha," he says, repeating her 
name to fix her attention, and to signify the import- 
ance of what he was about to say, 66 thou art careful 
and troubled about many things;" you have much 
business on your hands; you are deeply engaged in 
your domestic concerns; your earnest desire hospita- 
bly to entertain your guests, cannot be questioned; 
but these things which so very much engross your 
attention are temporal; they are not all necessary; 
they deserve not the trouble which you bestow upon 
them. They divert your thoughts from your better 
interest; they make you forgetful of things of far 
greater moment. " One thing is needful;" there is 

o 



290 



one concern which is indispensably necessary to your 
eternal welfare, which cannot be neglected without 
great hazard. "And Mary has chosen that good 
part, which shall not be taken away from her. ?? 
Your sister, whom so inconsiderately you blame, is 
acting the wiser part; she is regarding things not 
perishable, but everlasting ; she is providing that 
which is meat indeed, and drink indeed. She is 
laying up treasures in heaven ; she wisely prefers 
that eternal inheritance, of which she shall not, by 
any power of the universe, be debarred. 

Such, brethren, I conceive is the sense of the text. 
The diligence and hospitality of Martha, are not in 
themselves to be condemned. But so far as she 
prided herself in her hospitality, (which, we may 
fear, is sometimes, in like circumstances, the case;) 
so far as she neglected her religion and the concerns 
of her soul, for unnecessary worldly cares; and so 
far as she was influenced in what she said, by unkind 
resentment or any evil passion, she was undoubtedly 
in fault. Our part is not to judge of her merits, but 
to profit from her example. 

What we are chiefly taught in the words selected 
for the text, is the necessity of religion; the supreme 
importance of attending to the things which concern 
the soul and our future state. Whatever may be our 
state and occupation in this life, and however diligent 
and honestly industrious we may be in our proper 
business and professions, it is not only wise, but neces- 
sary to our well being, that we regard our spiritual 
state, our duty to God, and our everlasting salvation. 
Here we have no* abiding place; we are pilgrims 
travelling to a permanent habitation. We need but 



291 



iittle here, and that little will soon be needless. 
Many of our temporal wants are falsely so called, and 
but imaginary. Some things are called necessaries 
of life, which are not really necessary, and were they 
added to what we possess, they might render us 
eventually more wretched. But the salvation which is 
of God ; the pardon of our sins 5 our acceptance with 
him through a righteous Saviour, and our final justi- 
fication in the day of judgment, every one has need 
of. On this depends our immortal welfare. 

This then, is our subject; from this most interesting 
declaration of the Saviour of the world, confirmed, 
as it evidently is, by the whole volume of the sacred 
scriptures, we are now called to make improvement. 
The substance of what the text, as connected with 
what precedes it, teaches, may, I think, be comprised 
in three propositions: That the performance of moral 
duties cannot, in itself, afford any one a well grounded 
hope of blessedness in a future state! That religion, 
or a particular attention to spiritual things, is neces- 
sary to our eternal salvation. And that worldly cares 
when unseasonable or immoderate, tend more to en- 
danger, than to save the soul. My object will be, 
assisted, I trust, by your attention and your prayers, 
to impress these truths upon our hearts, and apply 
them to the regulation of our practice. 

I. There is a notion which prevails among men to 
a great extent, and very much prevents the increase 
of true religion, that if they are moral in their lives, 
their souls will be saved. To such, we might indeed 
answer, as our Saviour did answer one of them, 
"This do and thou shalt live/' If men were per- 



292 



fectly good and righteous, no other thing would be 
needful to their justification; they would stand before 
God in their own merits. They who are whole, 
iieed not a physician; and Christ came not to call the 
righteous, but sinners to repentance. But the gospel 
teaches, and we who preach it, must consider that 
all men are sinful, and by God's righteous laws, justly 
condemned; that the infinite Jehovah, in his merciful 
goodness, has appointed the mediation of Jesus Christ, 
as the only way to pardon, peace, and life; that our 
justification, our reconciliation with God, and hope 
of future blessedness, are to be obtained through faith 
in this divine Teacher, at whose feet Mary sat, and 
whose doctrines she chose as the better part, the 
true wisdom. 

It is plausible indeed, to say, nor shall we deny, 
that he serves God best, whose life is most virtuous 
and moral. And some will falsely infer, that Martha 
was better employed in works of kindness and hos- 
pitality, than her sister in listening to a discourse. 
This inference would not be false, if our good morals 
would bear the scrutiny of God's righteous laws, and 
justification can be obtained without faith in the 
Saviour. But who of us that duly considers the 
state of his affections, or the tenor of his conduct, 
will venture to build his hopes on this sandy foundation? 
Nothing certainly is more true, than that in walking 
uprightly, we please God. No works can be more 
acceptable to the holy Author of our being, than good 
works; but, till our works are all good and perfectly 
good, one thing more must be needful. We find 
ourselves in this state of sin and darkness, with no 
power of ourselves to help ourselves. God in his 



293 



revealed word, has proposed to us life eternal, through 
faith in the righteousness of his Son. If we choose 
rather our own righteousness, and hope, that what 
we do will commend us to God, we are fallen from 
grace, or we reject his gospel. But if we are guilty 
offenders; if our best deeds are imperfect, and par- 
take of sin; if we are depraved, and weak, and 
mortal, with no spiritual health appertaining to our 
nature, and present state; if we feel the need, and 
desire the attainment of that salvation which is of 
God, it is our duty, and should be our first care, to 
repent of our deeds, rather than trust in them. 

St James indeed tells us, that " pure and unde- 
filed religion, is to visit the fatherless and widows in 
their affliction, and to keep one's self unspotted from 
the world;" from which it would seem, that works 
of benevolence and purity of life, are what God re- 
quires as necessary to salvation, and that these are 
the "one thing needful." And so, in a certain sense, 
they are; they who would be saved in Jesus Christ, 
must be careful to maintain good works, and without 
holiness or sanctification, no one, though he believes, 
shall see the Lord. But it is to be considered, that 
St. James, in the passage just cited from his epistle, 
speaks of religion with regard to its fruits, and the 
evidence of a right faith; but not of the root from 
which those fruits spring, and the means by which 
they are brought to maturity. 66 Pure and undefiled 
religion," in a more proper sense, or in respect to 
its principles and the means of grace, consists of faith 
in Christ, a knowledge of his word, and a devout 
obedience to his laws and ordinances. These are 
made needful, that our hearts may be renewed, that 



294 



we may trust in God and live to his glory. But, as 
we said, the notion prevails, and it seems to be a fre- 
quent, and we have reason to fear, a fatal error of 
some who call themselves Christians, that if they live 
sober and regular lives; avoid scandalous vices, and 
discharge the common duties of life, they have a 
good conscience towards God ; that this alone, or 
chiefly, will secure their eternal salvation. But is 
this that change of heart and newness of life which 
the scriptures speak of, and the Saviour requires ? 
Does his gospel propose to us remission of sins, and 
eternal life on the merits of a little more than com- 
mon prudence and regularity in our lives ? Does it 
not conclude all under sin, and require of all, the 
same repentance, and faith, and charity? No one, 
certainly, has a right faith and is truly religious, 
whose life is not, according to the current language 
of the world, virtuous or moral. But if as Chris- 
tians, we build on this foundation; if we reckon the 
good deeds that we have done, and the vices that we 
have escaped, as the ground of our hope, we have 
wrong ideas of Christianity. A holy life which is 
produced by faith, and hope, and charity in the heart, 
is certainly an evidence that God works within us, 
and that we are truly Christians. But if we are 
truly convinced that we are sinners, our own righte- 
ousness will not be named. You may be decent and 
respectable in your social intercourse; you may be 
industrious and useful as members of the community, 
and amiable in the relations of domestic life; but 
does this entitle you to eternal salvation, even to that 
salvation which is of God through faith; not of works 
lest any man should boast? Careful you may be, and 



295 



troubled about many things; H but one thing is 
needful." 

II. And let this conduct our meditations more 
particularly to our second proposition; That religion, 
or a particular attention to spiritual things, is neces- 
sary to our salvation. The interest of the soul is a 
subject of distinct concern; so very much so indeed, 
that becoming truly religious, is, in scriptural lan- 
guage, and in a certain sense, forsaking the world. 
We are said to be new born; old things to be done 
away, and all to become new. " Love not the world," 
(says the disciple whom Jesus loved,) "neither the 
things that are in the world. If any man love the 
world, the love of the Father is not in him. For 
all that is in the world, the lust of the flesh, and the 
lust of the eye, and the pride of life, is not of the 
Father, but is of the world." Hence it is, that the 
just are said to live by faith. The Christian's belief 
in God, and trust in the Saviour's righteousness, 
becomes a new principle of spiritual life; he uses 
the world as not abusing it; he lives not to himself, 
but to God. This religious principle, this piety of 
the heart, is a thing needful. We must trust not in 
the world, nor in ourselves, but in Jesus Christ. 
Through him as our refuge, we are to flee from the 
wrath to come; to lay hold on eternal life. We need 
that our sins should be pardoned; that our hearts 
should be sanctified, and that our souls should be 
saved. We need a well grounded hope, a scriptural 
assurance, that when the great judge of quick and 
dead shall award to the fallen race of Adam their 
final doom, we shall stand. But we cannot, in our 



296 



own strength, or by our own righteousness, obtain 
this hope, or cleanse our heart and purify our con- 
science from the defilement of sin; nor can we con- 
quer death and rise triumphant from the grave. 
Not all the multiplicity of our worldly cares can 
secure to us an acquittal in the day of judgment. 
Our worldly cares are not strictly necessary; whether 
we are in joy or in sorrow, our short space of time 
here, will soon pass away; our joys will be gone, and 
our sorrows no more remembered. But the interest 
of a never-ending eternity is awfully serious; and 
this interest is not to be secured by worldly serving. 
I speak not of our works which are wrought through 
faith; we are to show our faith by our works, and 
especially by works of mercy, and keeping ourselves 
unspotted from the world. If we have faith which 
will produce this, we have the thing needful. But 
this faith we cannot hope to possess, without a par- 
ticular and serious attention to spiritual things. All 
your labour for things temporal, will not secure the 
things eternal. 

When too, you find by experience that your 
bodies need so much care, do you believe that the 
soul may, without great folly, be neglected ; that 
heaven and immortality can be attained without care 
and diligence? With all our pride, and wealth, and 
honours, we are sinful, needy, and wretched creatures, 
and often does it happen that our worldly cares in- 
crease our wretchedness. A merciful God has pro- 
vided for your greatest need; he has given his own 
Son to be the way, and the truth, and the life, and 
the end of the law for righteousness to every one 
who believes. The way of salvation in Jesus Christ 



297 



is one entire system, standing on its own peculiar 
foundation; it originates in divine love, it is devised 
by infinite wisdom, and it is revealed in Jesus Christ. 
Unless we receive it as God requires, we virtually 
reject it. There is no spiritual life, but in the Sa- 
viour; there is no access to the Father, but through 
the Son. If we choose the world for our portion, 
we shall perish with it. We have a way opened to 
66 honour, glory, and immortality," and it is necessary 
that we sometimes sit, like Mary, at Jesus' feet; it is 
necessary, at some times and at suitable seasons, to 
divest ourselves of the cumbrous load of terrestrial 
cares, however urgently they may press upon us, 
and seriously attend to religious concerns. God has 
given a season for every thing, and a time for every 
purpose under heaven. The duties of life are not 
to be neglected; but the concerns of the soul, the 
knowledge of Christ, the work of salvation, is abso- 
lutely needful to your eternal welfare. 

Nor do we make void the law through faith; the 
gospel of Christ does not make light of moral good- 
ness. On the contrary, it shows the fatal consequence 
of departing from it, and vindicates the justice and 
the immutability of God's laws. It reveals the only 
way in which a sinner can be accounted just before 
God. Its declared object, and its practical tendency, 
are to renew the heart with holy affections; to reclaim 
the wandering soul from the ways of sin, and by the 
most urgent and influential motives, to produce in us 
all virtue and godliness of living. Faith establishes 
the law, both in theory and practice. No men live 
more holy, none are more faithful and diligent in 

P 



298 



every duty of life, than they who believe in Christ, 
and trust in his righteousness. 

III. Our third proposition, implied in the text, is 
also worthy of serious consideration; That worldly 
cares, which are intemperate and unseasonable, tend 
to endanger, rather than to save the soul. Their 
effect on the more worldly of these sisters, shows us 
what every Christian may justly fear. From her 
much serving, she could give no attention to what 
her Saviour taught, and her mind was disturbed with 
passions inconsistent with his doctrine. A too great 
anxiety for temporal things, is a sin which the most 
generally, and most easily besets us. Continual vigi- 
lance is necessary, to prevent their entangling our 
minds, exciting uncharitable feelings, and keeping 
us from religious duties. On the weekly return of 
the Lord's day, it is too evident that many are so 
cumbered with worldly thoughts and worldly cares, 
that they either wholly neglect public worship and 
religious meditations, or if they outwardly give their 
attendance, their minds are so distracted with these 
temporal concerns, that they make no spiritual im- 
provement. In many, very many unhappy instances, 
all attention to religion is excluded by worldly cares, 
as our Lord has shown in his parable of the great 
supper. They who are bidden cannot come; and 
why not? Because they would attend to their farms, 
and their merchandise, and their worldly connexions. 
Thousands who know and feel that they ought to 
attend to their spiritual state, and persuade them- 
selves that they shall do it, find no convenient time. 



299 



They would become disciples of the Saviour; they 
w^ild be baptized, they would come to the holy 
communion; but they are waiting for a season when 
their minds shall be less entangled in temporal things 
and more disposed to pious meditations. But when 
is this ever likely to happen, except they reluctantly 
determine to lay aside their much serving, and sit, 
as occasions require, at Jesus' feet. Many would de- 
vote more time to serious inquiries; to reading the 
scriptures and other religious books ; to hearing ser- 
mons and pious discourses; to public prayers and 
private devotions: but they find that the world, like 
Pharaoh, grows more rigourous in its exactions; their 
task-masters allow no time for respite. And much of 
the time which we do devote to religious exercise is 
rendered, in a great degree, unprofitable by the un- 
seasonable intrusion of worldly thoughts. Of how 
many of those who profess to lead a religious life, may 
it, in the Saviour's words be said, that " the cares 
of the world and the deceitfulness of riches," like 
briers and thorns in a field of corn, u choke the w ord, 
and they become unfruitful. ?? 

Knowing then the importance of this one thing 
needful ; of a well grounded hope of salvation in Je- 
sus Christ, take heed that you do not, by an undue 
regard to temporal things, forfeit and lose the true 
riches. If you cannot do all which your hands find 
to do, let not that be neglected which is of all the 
most necessary. Remember that the friendship of 
the world may be enmity with God, and that the pur- 
suit of the world is not the way to heaven. We are 
born in sin, the children of wrath, the heirs of per- 
dition. If you are God's children, it must be by 



300 

adoption in Jesus Christ. Through him, and accord- 
ing to his word, must you seek reconciliation. Suffer 
not to enter your heart this vain confidence, that 
you have lived well; that you are engaged in honest 
business; that your life is decently moral; that you 
are daily doing good for yourself and others, and 
therefore it is unnecessary to spend your time in reli- 
gious duties; that nothing more for you is needful. 
God, who knows the heart, has declared that you, in 
common with all men, are a sinner. He has provided 
one Saviour, and opened but one way of salvation to 
you and to all mankind. To whom else can you go, 
but to him who only has the words of eternal life? 
The gospel of salvation knows not of any privileged 
orders; any exemptions from that sentence of condem- 
nation, which has passed upon men, because all have 
sinned. There is no royal way to heaven. The 
same blood was shed for you and for the beggar who 
lies at your gate; and the faith, and hope, and charity 
required of one, are necessary to all. Whatever 
then may be your state in the world, though your 
cares are many, and your occupation ever so impor- 
tant, it is no good reason, and let it be no excuse for 
neglecting religious concerns. Your peace with God, 
your salvation in Jesus Christ, is important as eter- 
nity is durable. Without this, though you gain the 
whole world, you gain nothing. With this, you are 
infinitely rich; "all things are yours. " "Marvel 
not that we say unto you, ye must be born again. " 
We shall be unfaithful stewards of God's mysteries 
if we do not teach, and insist with all long-suffering 
and doctrine, that the most upright moralist, if he 
would save his soul, must by prayer and searching 



301 



the scriptures, and by religious duties, seek an 
interest in the only Saviour; he must obtain a new- 
heart and a new spirit, disposed to honour God and 
love his fellow-men. And to be faithful, we must 
also continually warn the most steadfast Christians to 
take heed how they cumber their minds with too 
much serving. Our Saviour's language is strong and 
awakening: "Take no thought for the morrow; seek 
first the kingdom of God and his righteousness. " 
Take care that religious duties are never, from the 
love of the world, neglected. If you yield to this 
weakness, the tempter is gaining ground, other sins 
will follow. Knowing our frailty, let us not cease 
daily and most devoutly to pray, " Lead us not into 
temptation, but deliver us from evil, for thine is the 
kingdom, and the power, and the glory, for ever and 
ever. Amen." 



SERMON XX. 

ON WORSHIPPING GOD IN TRINITY, 



2 Cor. xiii. 14. 

The grace of the Lord Jesus Christ, and the Jove of God, and 
the communion of the Holy Ghost, be with you all. Amen. 

It was not without reason that Zophar demanded 
of Job, " Canst thou by searching find out God? 
Canst thou find out the Almighty unto perfection?" 
Some of the divine attributes may reasonably be 
inferred from our knowledge of his works. That he 
is wise, and good, and mighty, and that he ought to 
be worshipped and obeyed, our natural reason may 
in some degree discover from the works of creation. 
But what particularly is the Lord's will respecting 
us; by what name or names he may fitly be distin- 
guished; what kind of homage he requires or will 
accept; what we may fear from his justice, or hope 
from his mercy, and how we may draw nigh unto 
him in assurance of faith, we can learn only from a 
supernatural revelation. And such a revelation we 
have in the holy scriptures. To this sacred fountain 



303 



of light and truth must we repair for spiritual know- 
ledge; and according as we deviate from this uner- 
ring standard, we " worship we know not what.'" 
Here we are taught to believe in the " Father, of 
whom are all things, and we of him;" and in his 
only begotten Son, the " one Lord by whom are all 
things, and we by him." Though "in the begin- 
ning he was with God, and was God, he was made 
flesh and dwelt among us." And we are taught also 
to believe in the Holy Ghost, the eternal Spirit of 
God. And that it is only through the Son, as "the 
Lord our righteousness," and by this divine Spirit 
helping our infirmities, that we have access unto the 
Father. 

Under these names, and others of like distinction, 
are made known to us the being and attributes of the 
Deity, so far certainly as is necessary to our salvation 
through faith in Jesus Christ. These Persons, (as 
from the defect of language we call them,) insepara- 
bly existing as one God, are the object of our reli- 
gious faith; which faith we solemnly profess in bap- 
tism; these names are in the seal of the Christian 
covenant. To them, throughout the scriptures, we 
find titles and ascriptions of divine honour and ado- 
ration, of which the present text is an instance: 
"The grace of the Lord Jesus Christ, and the love 
of God, and the communion of the Holy Ghost, be 
with you all. Amen." 66 This is a prayer to the 
three Persons of the Divine Being, for their respec- 
tive blessings in the covenant of redemption." These 
blessings which are essentially necessary to the holi- 
ness and happiness of God's people, does the apostle 
invoke upon the Corinthian Christians. And in this 



304 



view, as it is a prayer addressed to the three Per- 
sons of the Christian's God, is this text proposed to 
your present consideration. I purpose, the Lord 
permitting, to discourse on this subject, of thus dis- 
tinguishing in our religious worship, the several 
Persons of the Godhead. I shall enter no farther 
into the doctrine of the Trinity, than this subject 
requires. We shall not, indeed, have room in the 
present discourse, to state much of the authority 
which we have in God's word, for worshipping the 
Son and the Holy Spirit. It is proposed merely to 
show something of the fitness and apostolic authority 
for addressing our homage distinctly to the Father, 
and to the Son, and to the Holy Ghost; in what sense, 
and with what doctrinal views we should do it; and 
to show the unreasonableness of some objections which 
are made to this manner of worship. 

I. First, then, let us turn our attention to the word 
of God, and to the doctrine and the practice of the 
inspired writers. In the relation of existence, the 
Father is first, as this title implies. The Son ranks 
the second. The Holy Ghost as proceeding from, 
or as being "the Spirit of the Father:" and 66 the 
Spirit of Christ," is the third; and so, in the form 
of baptism, we are commanded to use them. But 
we cannot from this, infer inequality in their nature 
or glory; for the apostles address, or speak of them 
sometimes one, sometimes another first, indiffer- 
ently. In the text, " the Lord Jesus Christ" is 
first addressed. 

That in regard to the essentials of Divinity, these 
Persons are equal, is further evident in the scriptures, 



305 



from honour and worship being rendered sometimes 
to the three, as in the text, and in the form of bap- 
tism, which is the most solemn act of worship that 
can be performed. But in more instances, two only- 
are addressed. As by St. Paul to the Ephesians; 
" Grace be to you from God our Father, and from 
the Lord Jesus Christ." Here the Father is first men- 
tioned; but the same grace and peace are implored 
from each. So to the Thessalonians; " ur Lord Jesus 
Christ, and God our Father, comfort your hearts, and 
establish you in every good word and work." Here 
" our Lord Jesus Christ" is first invoked; but divine 
power is equally ascribed to both. In very many 
places, one Person only is addressed, the Father; as 
when St. Paul writes to the Ephesians; " the Father 
of glory give unto you the spirit of wisdom and reve- 
lation, in the knowledge of Christ." The Son; as, 
"The grace of our Lord Jesus Christ be with you." 
And the Holy Ghost; as, "The Lord direct your 
hearts into the love of God, and into the patient 
waiting for Christ." The connexion shows that the 
divine Spirit is the Lord here addressed. In our 
public worship, we ought, as indeed the church di- 
rects us, to " do likewise." 

We should also follow the example of the inspired 
writers, in ascribing to each Person the attributes 
and the mercies, which, in the work of redemption, 
are to each respectively more appropriate. Thus, 
in our text to the first Person is ascribed love. 
"The love of the Father" is the source of all bless- 
ings. He so loved the world as to send his only Son 
to be our Saviour. "Herein is love; not that we 

q 



306 



loved God, but that he loved us, and sent his Son to 
be the propitiation for our sins." To the second 
Person, grace is attributed. "The grace of our 
Lord Jesus Christ," is a phrase which often occurs. 
It is through him, as our Mediator and Redeemer, 
that all mercies flow. " Grace and truth came by- 
Jesus Christ." Communion or fellowship, is a dis- 
tinguishing mercy of the third Person; "The com- 
munion of the Holy Ghost be with you all." The 
word signifies a common union, or joint participation. 
6i The communion of saints," is their fellowship; their 
bond of union; their participation in common of spi- 
ritual blessings, and of the privileges of the gospel. 
And this communion is immediately and especially 
by the operation and indwelling of the Holy Ghost. 
He sanctifies the heart, inspires us with love and 
every holy affection, and unites the various members 
of the church in the bond of charity and peace. 
"The fruit of the Spirit, is love, joy, and peace; it 
is all righteousness and truth." " Our fellowship," 
which, as St. John says, "is with the Father, and 
with his Son Jesus Christ," is by " the communion 
of the Holy Ghost." 

But these titles, though in some degree appro- 
priate and distinctive, are not exclusively so. With 
very few exceptions, the same titles are given to all 
the Persons. The title Lord, is more appropriate to 
the Son: but the Father is also called Lord; and so 
is the Holy Ghost. The Father in our text, is called 
God; and the others, though less frequently, are so 
called. The divine Spirit is commonly distinguished 
by the word Holy; yet the Father is holy, and so is 



307 



the Son; and the host of heaven cease not to repeat 
the Trisagium, "Holy, holy, holy, Lord God Al^ 
mighty, which was, and is, and is to come." 

Such was the practice of the apostles in honouring 
the Persons of the Deity; they addressed them as 
the one God, with titles and attributes in common; 
and as being equal in majesty and power. How im- 
portant it is to worship God in trinity; to distinguish 
these Persons in our religious adorations, is made 
evident, and placed in a strong light by our Lord 
himself, in the form which he has appointed in the 
ministration of baptism. This sacrament, is on our 
part a declaration of our faith and religious profes- 
sion. It is a covenant of pardon and acceptance, 
and eternal life, with the God in whom we believe 
and trust. Baptism is the commencement of our re- 
ligious state; it is our visible admission into the 
kingdom of God, sealed by the names of the King 
whom we engage to serve; a King who will never 
give his glory to another; a God who will not lead 
us into idolatry, nor pollute his sacred name by so- 
lemnly uniting it with the name of a creature. No 
act of devotion can be more solemn than baptism; 
for in it we offer and devote not only our words, our 
prayers, our heart and affections, but our whole self, 
our soul and body, to " the Father, and the Son, and 
the Holy Ghost." 

There are those who think that the Son is a crea- 
ture, and that the Holy Ghost is not a Person distinct 
from the Father. It is not our part to judge others; 
nor is it my present purpose to dispute with any; 
but we must take heed to ourselves; we must believe 
what God has taught us of himself; we must not deny 



308 



the Lord who has bought us, nor be unfaithful to that 
God whom, in baptism, we have so solemnly engaged 
to serve. Dare we treat as a creature, Him by whom 
all creatures and things in heaven and earth were 
made, and to whom the knee of every intelligent 
being is required to bow? Dare we degrade to the 
rank of a subordinate being, Him, who is the one 
Lord, and only Saviour? Him, to whom every attri- 
bute of divinity is by inspiration so often ascribed? 
Or dare we deny personality to Him, into whose 
name, as distinguished from the Father and the Son, 
we are baptized; and to whom, in the scriptures, is 
attributed every circumstance of complete person- 
ality? Even admitting what is so irreconcileable to 
the language of God's word, that the Holy Ghost is, 
as some contend, but another name or designation of 
God the Father; yet he is certainly revealed to us as 
being in some respect distinct from the Father; and 
no intimation is given that he is not a Person; of 
course, in viewing and honouring him as distinct from 
the Father, we cannot err; for we follow the scrip- 
tures; we have the word of God for our sure guide. 
We worship that divine Spirit, who in the bible is 
revealed to us, and as he is revealed to us; and we 
worship no other spirit. If the Holy Ghost be 
another name for God the Father; then certainly, by 
that other name, we worship God the Father. We 
worship that God and him only whose sacred names 
are graven on the shield of our faith. We make no 
other distinctions, than those which unquestionably 
are made in that standard of revealed truth, from 
which all our knowledge is derived. We worship 
no other God than Him to whom we are dedicated in 



309 



baptism; no other divine Spirit than Him who is 
generally by Christians acknowledged to be the true 
God. 

II. This then, is reason sufficient for worshipping 
God in trinity; it is according to the doctrine of 
Christ and the example of his holy apostles. But 
we are ready to give farther reasons of our religious 
practice; and we proceed, as was proposed, to say 
something of its fitness and utility. Some have ob- 
jected that worshipping the Deity by these different 
names, is unfavourable to devotion; that it divides 
the attention, distracts the mind, and creates appre- 
hension that each Person may not have his due pro- 
portion of homage. But this is a mere speculative 
conceit of those who are ignorant of the true faith, 
or misrepresent it. No one, we may venture to say, 
who truly believes in the Father, and the Son, and 
the Holy Ghost, ever experienced or felt any thing 
of such distraction or fear. We have every reason 
to believe, that no Christians worship God with more 
consistency, or devotion, or comfort, than they who 
& honour the Son as they honour the Father." 

To obviate this, and every like objection, let it 
be carefully considered, that we worship the three 
Persons in unity, as one and the same God. In our 
belief, each Person is possessed of every divine attri- 
bute in infinite perfection. Of course, they must 
in the nature of things, be perfectly and inseparably 
one. And we also worship the unity as including 
the Trinity. When, therefore, by any attribute of 
divinity, we address our homage to the one Supreme 
Being, it is still addressed to the Christian's God, to 



310 



whom we are devoted in baptism. Suppose we pray 
to God; which of the three Persons can, by this 
compellation, be excluded? To which of them is not, 
in the holy scriptures, ascribed this attribute of di- 
vinity? Or if we pray to the Lord, is not the 
Father Lord? Is not the Son Lord? Is not the Holy 
Ghost Lord? Or suppose we address the Eternal 
Being, do we exclude from this title that word which 
was in the beginning with God, and which was God; 
(( whose goings forth have been of old, even from 
everlasting," and Ci of whose kingdom there shall be 
no end?" Or do we by this title, exclude the Holy 
Ghost, whom the scriptures denominate the Eternal 
Spirit? Was there, or will there be ever a time, 
when this Spirit of God did not, or will not exist? 
Do we ever address our homage to the Almighty, 
without adoring Him, to whom all power is given in 
heaven and on earth ? Him, by whom and for whom 
all things were first made and still consist? Or 
without adoring the Spirit whose unrivalled prero- 
gative is that most astonishing work of Omnipotence, 
the creating anew, and ruling of the hearts and lives 
of sinful, rebellious men? When we worship "the 
only wise God," is it to the exclusion of that eternal 
Logos, the Word or Wisdom of God, by whom the 
foundations of the world were laid, and the heavens 
the work of his hands? Or is it to the exclusion of 
Him who is emphatically "the Spirit of Wisdom?" 

Jehovah declares that there is no Saviour besides 
him. And when, like Mary, we rejoice in God our 
Saviour; and when we address to him our thankful 
adorations, we must certainly adore " the Saviour 
who is Christ the Lord," and is so proclaimed to all 



311 



people, by an angel from heaven; that Saviour and 
that Jehovah, who says by the prophet Isaiah, " Look 
unto me and be ye saved, all the ends of the earth; 
for I am God, and there is none else." We also 
adore that Eternal Spirit, by whose power working 
within us to will and to do, we are able to work 
out our own salvation. When we worship the Crea- 
tor, we must adore the Son, by whom all things were 
created, and without whom was nothing made. We 
must adore 66 the Spirit of God," who, in the first 
creation, " moved upon the waters," and gave the 
world its form. Evidently when in a right faith we 
adore the Godhead in unity, the three Persons of the 
Deity must be all included. 

And so on the other hand, it should be well under- 
stood and carefully remembered, that we worship the 
Trinity, or the several Persons of the Deity, as exist- 
ing in unity, as one God. When we pray to any 
one, the other two are included, and are equally ho- 
noured. Were we to worship one exclusively; if, for 
instance, we were to address our homage to the first 
Person, with the intention and desire not to honour 
the Son as we honour the Father, this would be anti- 
christian; it would be u denying the Father and the 
Son," in that relation and unity which are essential to 
the Christian faith. 

That honouring one of these Persons, is honouring 
the three, and worshipping the one entire Deity, is 
evident, we have seen, in the practice of the apostles, 
who addressed their homage sometimes to one, and 
sometimes to another, in such manner as to make it 
evident, that in each instance they worshipped still 
the same God. St. Ambrose says, u Whoever names 



312 



one Person of the Trinity, means the whole. 5 * In 
prayer certainly, with them who believe in the 
whole, this is true; whether we address the Father, 
or the Son, or the Holy Ghost, we pray to one and 
the same God; and we should always remember it 
when we pray. We ought not, in my judgment, 
even to lay such emphasis upon the distinguishing 
appellations, as may have the appearance of our wor- 
shipping more than one being. If, for instance, in 
the Litany we say, " Son of God, we beseech thee 
to hear us," it implies that we have not before be- 
sought him; also that he may grant what the others 
will not; and that in praying to the Son, we do not 
pray to the others. The Persons of the Deity are 
inseparably united. Their attributes are in common. 
In our text, " The grace of our Lord Jesus Christ," 
is the grace of God. "The love of God," is the 
love of Christ. "The communion of the Holy 
Ghost," is the same fellowship which we have with 
the Father and the Son. The Divine Being, in his 
nature, attributes and existence, is unlike his creatures; 
and no other three are, or can be one in that full and 
perfect sense, in which the Father, and Son, and 
Holy Ghost, are one. To pretend to subject this 
sacred mystery to the strict sense of words, and rules 
of grammar accommodated to other things, is improper 
and unwise. 

Let it then be repeated and never be forgotten, 
that we worship the Trinity in unity. When we ad- 
dress the Father, can we exclude the Son who is 
one with the Father ; or the Holy Ghost who is the 
Spirit of the Father? The Holy Ghost is also " the 
Spirit of Christ;" if then, we truly worship Christ, 



313 



his Spirit must be honoured. And if every knee in 
heaven and on earth should bow to Jesus Christy 
which every knee ought to do, it would be " to the 
glory of God the Father." And if we honour the 
Holy Ghost, we of course honour the Persons from 
whom he proceeds; for it is in that union only, as 
" proceeding from the Father and the Son," that 
we acknowledge and adore him. It is a fundamental 
article of our belief, that there is but one God; but 
one Lord; but one Eternal Spirit; and we reject all 
distinction of Persons inconsistent with this perfect 
unity. There is no possible cause for any distrac- 
tion of thought, no foundation for any fears of not 
worshipping each person in due proportion. We 
need but to worship in a true faith, and with a right 
spirit. As 66 he who has seen the Son has seen the 
Father;" so he who truly honours the one, will honour 
the other. 

This subject may be illustrated in our use of the 
Litany. In the first four petitions, or rather the 
invocation for mercy four times repeated, we address 
distinctly each Person of the Deity, and then the 
three as perfectly one. When we address the first 
as "God the Father of heaven," we implore the 
mercy of the Deity in regard to those exhibitions of 
the divine goodness, which, according to the lan- 
guage of the scriptures, are more peculiar to the 
Father. We raise the eye of our faith, and the 
adoration of our hearts, to the eternal source of all 
good. We invoke that love which sent a Saviour 
into this sinful world; which graciously accepts an 
atonement for our offences; which has raised up 

r 



314 



Jesus from the dead, and exalted the Redeemer, in 
his character of Mediator, to the right hand of the 
majesty on high. 

In the second address to " God the Son, Redeemer 
of the world," we implore the same mercy, and 
from the same God, with a grateful and pious regard 
more particularly to the divine agency in the work 
of redemption, and to those benefits and those mer- 
cies which we are taught to believe more particu- 
larly appertain to the second Person of the Deity. 
We here address God as the Lord or Jehovah; as 
the angel of the covenant, who appeared to the pa- 
triarchs; who delivered his people from Egypt, and 
fed them in the wilderness; as that Jehovah, who, in 
fulness of time, came to his temple, as Malachi pre- 
dicted; as the Son who left the bosom of the Father, 
and took our humble nature; who, as Christ died and 
rose from the dead to save mankind, and is still our 
advocate with the Father. 

In a subsequent part of the Litany, when praying 
to be delivered from the enemies of our soul, and 
from the evils of life, many of the mercies which 
distinguish the Messiah are mentioned, and with 
what fitness mentioned, many devout worshippers, I 
doubt not, have felt. When, " by the mystery of 
his holy incarnation, nativity and circumcision, by 
his agony and bloody sweat, his cross and passion," 
and other of those sufferings and triumphs of the 
Redeemer, which are the foundation of our hopes, 
we beseech this good Lord to deliver us, do not our 
hearts burn within us? What arguments in prayer 
can inspire more confidence, or be more prevailing, 



315 



than the love, and sacrifice, and merits of our Saviour? 
Having such a High Priest, we can (( draw nigh in 
full assurance of faith." 

Some object that invoking Christ by the suffer- 
ings of his cross, is to worship him as man, which 
they say is idolatrous. But the true doctrine is, that 
the two natures of Christ are united in one Person. 
Of course, worship addressed to Jesus, though this 
is the name most indicative of his human nature, is 
still addressed to the one Lord, one Saviour, one 
Christ. Thus prayed the holy martyr Stephen, as 
his soul was departing, " Lord Jesus, receive my 
spirit." It is indeed the will, and the revealed 
purpose of God, " that at the name of Jesus every 
knee shall bow." And it is remarkable, and much 
to the present subject, that the church in heaven as- 
cribe to an incarnate Saviour the same divine honours, 
as does the church on earth. St. John, as we learn 
in the Revelations, heard this ever u new song" of 
the saints around the Redeemer's throne: " Thou 
art worthy, for thou wast slain, and hast redeemed 
us to God by thy blood." And besides these many 
angels round about the throne, and others whose 
number is ten thousand times ten thousand, and thou- 
sands of thousands, (did the apostle hear,) saying, 
with a loud voice, " Worthy is the Lamb that was 
slain to receive power, and riches, and wisdom, and 
strength, and honour, and glory, and blessing." 
Angels, we see, and archangels, are not ashamed to 
render this high adoration to a crucified Saviour; 
they do it with joy unspeakable, and with a loud 
voice, that the universe may hear. Some have said 
that Christ is to be worshipped as Mediator only, 



316 



and not as God; a conceit, as we here see, totally er- 
roneous; for he receives the homage of angels, to 
whom he is not a mediator. The truth evidently 
is, that the Son, while he is united with human na- 
ture, and reigns as Messiah, receives the same wor- 
ship and glory that " he had with his Father before 
the world was," and before he became a mediator. 
Hence, with the utmost fitness, it was the injunction 
of the Almighty, "when he bringeth the iirst-be- 
gotten into the world, let all the angels of God 
worship him." Let him not be less honoured in con- 
sequence of his humiliation; angels were to ascribe 
to him the same glory which he had, before he took 
our nature; greater they cannot render him, for that 
was divine. 

We also address our prayers to "God the Holy 
Ghost proceeding from the Father and the Son," as 
the divine power which operates within us, and 
creates us again to good works. And we add a fourth 
petition to the " holy, blessed, and glorious Trinity, 
three Persons and one God," showing and declaring 
our full belief in the unity of the Godhead. 

To these four sentences of the Litany, it has been 
objected that the language is not scriptural; that we 
have in the bible no such expressions as " God the 
Son, Redeemer of the world," and "God the Holy 
Ghost." But what is there here at variance with 
the scriptures? Is not "the Son" frequently called 
God, and the Redeemer of the world ? And if the 
Holy Ghost be not God, what is he ? Besides, 
it is very absurd to suppose that we are to use no 
expressions in prayer which are not found in the 
bible. There are no Christians on earth who, in 



317 



their public worship, adhere more closely to the lan- 
guage of inspiration, or have more of it incorporated 
into their religious services, than we of the Episcopal 
Church. 

In what language the apostles prayed, we have 
very little information. So far as that little extends 
we follow their example. They very often prayed 
to God in unity; so do we. In one point perhaps, 
we depart a little from their practice. From the 
scriptures and the early history of the church, it 
appears that the first Christians addressed their 
prayers more frequently to the Son than we do at 
the present day. They were indeed from this their 
practice, first distinguished as « they who call on 
the name of Jesus Christ our Lord." Christ declared 
that he came not to honour himself, but his Father; 
which he did. But he also declared that the Spirit 
who should come after, would glorify him the Son. 
This also was done. The Holy Ghost came not to 
honour himself, but the Messiah. In all the "mi- 
nistration of the Spirit," as recorded in the Acts, 
and other writings of the apostles, the Son is ho- 
noured even as the Father. 

And this we deem the course of wisdom and truth. 
The Father we view as the fountain of all being; 
the infinite, self-existent God, 66 of whom are we and 
all things/' and to whom all ascriptions of glory and 
praise should ultimately ascend. The Son we view 
as the agent of the Deity; " by whom are we and 
all things;' 7 through whom all blesssings are obtained, 
and with whom, as the Messiah, is our more imme- 
diate intercourse with the Deity. The Holy Ghost 
we view as the Lord of life, in whom we live, and 



318 



he in us; by whom we are sanctified and daily re- 
newed, and strengthened to every good work. By 
the Holy Ghost the Father and the Son abide 
with us. 

Having so long detained you with this subject, I 
can but briefly remark, in the way of improvement, 

First: That though it is very proper and edifying 
to address our adorations to either, or to all of the 
divine Persons distinctly, and it should sometimes be 
done; yet as we have a much clearer knowledge of 
the general attributes of the Deity, than of these 
personal distinctions, we may, as in fact we do, with 
the utmost propriety, still oftener worship God in 
unity. I remark, 

Secondly: That as in honouring one Person, we 
honour the three; so in loving one, we love them all. 
If you truly believe in the God to whom you are 
dedicated in baptism, you need not fear that your 
affection for any one Person, will be greater or less 
than a just proportion. You may consider too little, 
or prize too lightly some particular mercies; while, 
for instance, you have a just sense of the Saviour's 
merits, and duly appreciate his love in giving his 
life for your sins, you may too much forget " that 
your body is the temple of the Holy Ghost," and 
that you can do nothing without his aid; you may 
not sufficiently honour God as working in you, both 
to will and to do. Let it not then be forgotten that 
" our fellowship is with the Father and the Son;" 
and that this fellowship is eminently " the commu- 
nion of the Holy Ghost." Let this " be with you 
all," and you cannot greatly err. The love of God 
springing from a right faith, cannot be divided. In 



319 



viewing a beautiful landscape, some may be most 
pleased with the trees and verdure; others with the 
lakes or streams of water; and others still with the 
hills and distant mountains; but they all admire the 
same scenery, and equally adore the Being who 
formed it. So whether you love God chiefly because 
he first loved you, and gave his only begotten Son 
to be the propitiation for your sins; or if you love 
God rather because he took your nature, and wrought 
the mighty work of your redemption; or suppose 
your grateful affection should be still more engaged 
by the most comforting assurance that he dwells 
within you; inspires you with holy desires; defends 
you in every danger, and aids you in the performance 
of every duty, you still love the same God; and if 
you contemplate these mercies in their just propor- 
tion, and let them have their due influence upon 
your heart and life, most certainly (i the grace of our 
Lord Jesus Christ, and the love of God, and the com- 
munion of the Holy Ghost, are with you." 

Finally: The grand result; the main inference from 
our subject is, That the distinction of Persons, in 
our addresses to God, should, and it must be strange 
if it does not, awaken in our souls a deeper sense of 
God's goodness, and a more comforting view of his 
mercies. Can you pray especially to the Father, 
without being much affected with " the love of God," 
which must, in the mind of the true believer, be 
associated with this endearing title, (( Our Father 
who is in heaven?" When your adorations are di- 
rected to the Son of God, does not < s the grace of our 
Lord Jesus Christ," who is (i the way, and the truth, 
and the life," cause your heart to burn, and melt 



320 



your soul into penitence and love? Can you devoutly 
pray to the divine Spirit, who is sent by the Father 
and the Son to be your comforter and dwell within 
you, rendering your body "the temple of God," 
and yet feel no "consolation in Christ; no comfort 
of love; no fellowship of the Spirit; no bowels of 
mercies?" This cannot be; the scriptures teach, and 
experience confirms, that it is profitable and edifying 
to worship the God, of whom, and through whom, 
and by whom we are made, and redeemed, and sanc- 
tified. 

And let us daily and earnestly pray, that " he who 
has given us grace, by the confession of a true faith 
to acknowledge the glory of the eternal Trinity, and 
in the power of the divine Majesty to worship the 
unity, will keep us steadfast in this faith." " Be- 
ware, lest any man spoil you," lest your faith be per- 
verted " through philosophy and a vain deceit; after 
the rudiments of the world, and not after Christ; 
for in him dwelleth all the fulness of the Godhead 
bodily;" and if you worship him in his true charac- 
ter, you worship God. Let men say, if they will 
persist in saying, that you worship three gods, or 
four, or twenty. Such uncharitable misrepresen- 
tations should excite your pity, rather than your 
resentment. For yourself it is enough to know that 
you worship but one God, and him only whose sacred 
names are graven upon your Christian armour. May 
"the grace of the Lord Jesus Christ, and the love 
of God, and the communion of the Holy Ghost, be 
with us all;" to this, with the inspired apostle, we 
say, "Amen." 



SERMON XXI. 



ON THE USEFULNESS OF PRAYER. 



Job. xxi. 15. 

What profit should we have, if we pray unto him? 

The moral, like the natural world, continues from 
age to age the same. The sentiments and hopes and 
pious trust of religious men, and the scoffs and the 
reasonings of infidelity, were the same in the days of 
Job, that they are at the present time. Gpd was 
then merciful, and showered his blessings upon the 
earth, as he still does; and the same ingratitude and 
departure from his laws, operated then which now 
prevail. In this chapter, Job speaks of the wicked; 
they live to old age; " they are mighty in power;" 
their dwellings remain in peace; their herds increase; 
"their children dance," and "thus spend their 
days in wealth," and mirth, and vanity, even to the 
moment when they go down to the grave, without 
repentance, or any serious regard for their future 
state. 

And what inference did men then make from this 
forbearance and long-suffering of God? The same 

s 



322 



which they make still; they despised his laws, and 
denied his providence. " Therefore, they say unta 
God, depart from us, for we desire not the knowledge 
of thy ways. What is the Almighty that we should 
serve him, and what profit should we have if we pray 
unto him ?" " Are we not as healthy and strong, as 
prosperous and happy in the world, as they who fear 
God, and call upon his name, and practise religion V* 
From these words, as indeed from all ancient his- 
tory, we learn that prayer is not a new thing. The 
pious of all ages, and wise and good men generally^ 
have acknowledged the fitness of prayer, and have 
been sensible that it is both our duty and our privi- 
lege, to adore God, and ask of him the things which 
we need, and which he alone can give. Prayer is 
of all exercises the most purely religious ; it is the 
most direct and intimate communion of the soul with 
her God and Saviour. And we may then expect 
that every corrupt propensity of our nature, and 
every art of our spiritual foe, will be opposed to this 
holy exercise. Great and inestimable as is this pri- 
vilege, it is natural to our fallen state, that excuses 
innumerable, and all manner of objections, should be 
employed to justify, or at least to quiet conscience 
under the neglect of prayer. Some indeed, who 
cannot quiet conscience, still live in the neglect of it. 
They feel that they ought to be more constant in 
their attendance on public worship ; that they ought 
at their meals, to bless the God whose bounty feeds 
them; that they ought to pray with their families, 
and to be often on their knees in private devotion; 
and yet, the performance is irksome; they had rather 
attend to their worldly business, or to their pleasures; 



323 



or even to do nothing, is to them more pleasing than 
to pray. 

But men had much rather quiet conscience than 
endure its reproofs. He that lives without prayer, 
generally endeavours to satisfy himself that it is un- 
necessary and useless. There is a vain philosophy 
existing in every age, which affects to be wiser than 
the rest of the world, and to contemn the experience 
of ages and the maxims of common sense. Thou- 
sands conceive that their own reasoning is superior 
to every proof which can be brought from the general 
views and practice of mankind; from all the records 
of history; from the experience of good men, and 
from the word of God. And in preaching the gos- 
pel, it is sometimes expedient to meet the boasters 
" of science falsely so called," upon their own ground, 
and to expose the weakness of their arguments. 

It is intended in the present discourse, the Lord 
permitting, first and chiefly, to obviate some of the 
principal objections which are made to the worship 
of God; and secondly, to answer more directly this 
question of infidelity, " What profit should we have, 
if we pray unto him?" 

I. Among the objections and arguments urged 
against the profitableness of prayer, is one grounded 
on the immutability of God's nature. The divine 
Being all allow, is unchangeable in his nature and 
providence; and from this some infer, that prayer 
is unreasonable and improper; because, it supposes 
that God will change in consequence of our petitions. 
But they who make this objection, err through igno- 
rance. They ought to know and to consider, that 



324 



the change effected by prayer, is not in Him who 
hears and grants, but in men who offer the petitions. 
In setting forth our wants, we make God no wiser; 
he knows our ignorance in asking. We render him 
no more gracious in his nature; he- is infinite in good- 
ness and in every perfection. Prayer does not 
indeed, nor can any thing render God more benevo- 
lent, or more disposed to benefit his creatures, and 
make them happy; but it makes us more fit and 
better prepared to receive his favours. It is a part 
of the divine system in the government of the uni- 
verse, or of this world certainly, that they who 
honour God shall by him be blessed and honoured. 
His grace is exhibited to us on this condition; " Ask 
and ye shall receive. " His immutable word is 
pledged to hear our prayers, and to grant our re- 
quests. It is because he is faithful; it is because he 
is unchangeable, that they who seek of him shall find. 
God is the giver of all temporal blessings; but many 
of them we never receive, nor can receive, except 
we, on our part, use those means for attaining them 
which God has appointed. You must eat, or you 
will perish with hunger; nor can your bread be ob- 
tained without the use of means. This shows not 
that God is changeable; but that he is wise, and just, 
and good. When a father withholds favours from his 
children, while they are refractory and disobedient, 
and is kind to the same children if they repent and 
ask his pardon, he is wise and consistent; his purpose 
and character remain immutable; the child it is who 
changes. God undoubtedly will do what is fitting 
to every man and for every man, whether he pray 
or not; but every man should well consider that some 



325 



things may, in God's sight, be fitting for those who 
pray, and yet be unfit for those who neglect the 
duty: in lika manner, and for the like reason, that, 
as you daily see, he gives health and peace and pros- 
perity to the temperate, and prudent, and indus- 
trious; while, by the same unchangeable providence, 
those great blessings are generally withholden from 
the luxurious, profligate, and idle. 

2. There is a second and similar objection to 
prayer, which is often made and much more relied 
upon. This is founded on the divine benevolence. 
Many say with their lips, and still more in their 
hearts, God is infinitely good and merciful; he per- 
fectly knows whatever we need, and all that is fitting 
for us to receive; and is therefore in his nature, dis- 
posed to do us good, as well without as with our 
asking. If they who reason thus, would try the 
strength and soundness of their argument upon tem- 
poral things, they would need no other answer. 
Will not the same reasoning prove, (if it prove any 
thing,) that all effort and exertion in this world to 
regain or preserve our health, to feed and clothe 
our bodies, to avoid evil, or to obtain any good thing, 
is unnecessary and useless? Admit the justness of 
this reasoning, and the most careless and indolent 
people have a ready and good excuse. The Lord 
knows what we need; he is infinitely benevolent, 
and ever disposed to do us good; of his own boun- 
tiful mercy, he will give us health, and food, and 
life, and all the comforts which make life happy, as 
well and as abundantly, without our labour and dili- 
gence and care. Evidently this reasoning is as good 



326 



when thus applied to temporal blessings, as to spi- 
ritual. If it be consistent with the divine benevo- 
lence to withhold the good things of this world from 
those who neglect the proper means for obtaining 
them, he may also, without any impeachment of his 
goodness, withhold spiritual benefits from those who 
will not use the appointed means of obtaining them. 
The same infinite God, who in his providential sys- 
tem gives some blessings as the fruit of our manual 
labour, may equally consistent with his enerring 
wisdom and unchanging purpose, give good things 
to those who pray unto him. And if no one in practice 
would be so absurd as to expect bread to be prepared 
for his table without labour bestowed, how can any 
one think it unreasonable, humbly to hope that God 
will mercifully hear our petitions for what we need? 
Such weak reasoning will be admitted by those who 
have none better, for neglecting religion; but apply 
it to those temporal things in which they feel a real 
interest, and they will reject it with contempt. The 
Lord knows, and he has clearly told us, that it is as 
necessary to pray for grace as to labour for bread. 
" If you, being evil, know how to give good gifts 
to your children, much more will your heavenly Fa- 
ther give his Spirit to those who ask him." His 
benevolence is a reason, not why we should neglect 
prayer, but why we should perform it. Remember 
too, that God has other attributes besides benevo- 
lence, he is wise; he is just; he is faithful, and will 
keep his covenant and promise for evermore. In 
the view of divine wisdom, it is as fitting that hea- 
venly treasures should be gained by religion, as 



327 



earthly goods by labour. The Lord's goodness does 
not require him to give grace to prayerless lips, any 
more than to fill idle hands with bread. 

3. Others have argued against prayer from God's 
decrees. Every thing they say, is unalterably de- 
termined and foreordained by his sovereign purpose 
and unchanging will; and therefore, it cannot be in 
our power, by what we will or do, to eiFect, or to be 
instrumental in effecting, any alteration in future 
events. 

And this argument we might briefly answer, as we 
did the two preceding. For you can easily see that 
this reasoning also applies as justly, and as forcibly 
to temporal, as to spiritual things. If it prove prayer 
to be unavailing and useless, it proves also, that every 
pursuit of worldly things will be of no avail. Why 
do you take medicine when sick? Why are you at 
any pains to avoid evil? Why do you study, and 
labour, and strive for good things to come? If 
nothing can be altered, what is the use of all these 
cares and efforts ? Every thing will surely take place 
precisely as the Lord has ordained. 

This reasoning then, you see, if it prove any thing, 
proves too much; it shows that all exertions for any 
purpose are without use, "Every careless, lazy 
person, might use the same argument of eternal de- 
crees, whenever called upon to mind his business, or 
to take care of his health, or to look after the salva- 
tion of his soul." But let a man be truly desirous 
to obtain any good, and he will be sure to resort to 
the use of means. Does a man's confidence in God's 
decrees ever embolden him to swallow poison, or to 
give up the business by which he lives? Are those 



328 



who are very desirous to be rich, ever induced to 
give up the pursuit of wealth, from the belief that 
their own labours and cares will avail them nothing ? 
No, the children of this world are wiser in their ge- 
neration, than in their favourite pursuits, to reason 
and to act in direct opposition to the wisdom of expe- 
rience and common sense. It is only when excusing 
our duty to God, when neglecting the concerns of 
our souls, that such sophistries can content us. In 
the service of God, the coldest affections, the weakest 
arguments, the slightest apologies, and the most 
trifling objections, are deemed sufficient. 

But where do we learn that every event is abso- 
lutely predetermined by the Almighty, that he 
cannot, or that he will not so order the dispensations 
of his providence as to answer prayer? We do not 
learn this in his works; for there we are encouraged 
to use all proper means; and there we see ten thou- 
sand events are daily and continually effected or 
brought about by the volitions and the agency of men. 
We learn it not from the experience of men. For 
the general experience of the faithful and pious con- 
firms the truth, that " the effectual, fervent prayer 
of a righteous man, availeth much." Nor do we learn 
it from the word of God; it is positive and express 
to the contrary. " Ask and ye shall receive." 
H Ye have not, because ye ask not; ye ask and re- 
ceive not, because ye ask amiss." What does the 
Lord declare by his prophet Jeremiah? He says, 
a At what instant I shall speak concerning a nation, 
or concerning a kingdom, to pluck up and pull down, 
and to destroy it, if that nation, against whom I 
have pronounced, turn from their evil, I will repent 



329 



of the evil that I thought to do unto them." Even 
after evil is pronounced, he will turn it away in an- 
swer to prayer. And of this we have an eminent 
example in the case of the Ninevites. The sentence 
of destruction, positive and seemingly inevitable, 
was denounced from the lips of the prophet Jonah; 
" Yet forty days, and Ninevah shall be destroyed." 
But this people « against whom the Lord had pro- 
nounced, did turn from their wickedness," and in 
their case did God "repent of the evil which he 
thought to do unto them." Whatever may be our 
speculative opinion of fate or of predestination, evi- 
dently the works of nature, the word of God, the 
practice of ages, and our own experience, encourage 
us to trust in the efficacy of prayer. It is remarka- 
ble, that the ancient pagans supposed fate to be so 
strongs as to bind even their gods; and yet, such 
confidence had they in the power and efficacy of 
prayer, as to believe that fate itself would yield to 
the supplications of men. Will they not rise up in 
judgment and condemn the refinements of those 
metaphysicians, who oppose their vain reason to 
common sense, and the word of God ? We may add 
also, that God predestinates the means, no less than 
the end. If he has ordained that men shall receive 
blessings, temporal or spiritual, he has also ordained 
the means by which they shall be obtained; and for 
ought we know, he has predestinated that certain 
good things shall be bestowed only in consequence of 
our prayers; it is perhaps his decree, that we shall 
not receive except we ask; and that if we neglect to 
knock, the door of his heavenly kingdom shall not be 
opened unto us. View as you v/ill the intricate ques- 

t 



330 



tion of God's decrees, it gives you no more reason 
for neglecting prayer, than for neglecting every 
thing. 

4. But while men had rather reason than obey, 
there will be no end of objections. Some have 
argued against prayer, from the laws of nature. All 
events, they say, proceed from natural causes, which 
prayer cannot change or affect. But to give any 
force to this argument, it must first be proved that 
God does not, by his providence, govern the world; 
we must first suppose that God is an inactive being; 
which is much the same as supposing what " the 
fool in his heart has said, that there is no God." 
Who can prove, or who can give any good reason for 
believing, that the Almighty does not govern the 
world which he has made, and order all things ac- 
cording to the counsel of his own will? We talk 
much of the laws of nature, but who will pretend to 
define them, or to trace its operations to their first 
principles and original cause? Who will presume to 
decide how far the immediate agency of the Deity 
may be, or may not be in every event, and every 
cause ? In a thousand ways within our limited con- 
ceptions, may the Almighty govern the world, and 
give any turn or change to its affairs, without doing 
violence to any laws of nature, of which we have 
knowledge. How innumerable and immense were 
the effects resulting from so small a thing as the 
dream of Joseph the son of Jacob ? And cannot he 
who formed the mind, put thoughts into it? It is 
most reasonable to believe, that the whole system of 
nature is under the control of its author. Nature is 
his handmaid ; or rather the accustomed operation of 



331 



his hand, which he can vary as wisdom directs and 
the good of his creatures may require. 

But the course of nature and the things of this 
world, have but little connexion with the main object 
of prayer. What we are chiefly to ask of God, is 
spiritual blessings; and from what cause, or what 
source can we expect them, but from the immediate 
operation of the Lord's merciful goodness ? Can we, 
without extreme folly, leave our spiritual concerns, 
even the salvation of our souls, to the course of na- 
ture ? What principle can you discover among the 
works of creation, which will ensure the pardon of 
your sins, sanctify your heart, and bestow upon you 
the blessings of immortality? Will the power of at- 
traction cleanse your heart from moral defilement, 
and withdraw your affections from sinful vanities? 
Will the laws of gravitation raise us from the dead, 
and give us spiritual bodies? Or will any principles 
in the whole frame of nature, give us any well 
grounded hope of pardon, peace, and life, through 
Jesus Christ? No; these are gifts, not of nature, but 
of grace; they "come not with observation ;" they 
result from no settled course of causes and effect; 
they flow from a wise, intelligent, divine Being, who 
requires that they who would receive, must ask for 
them by diligent prayer. 

II. These are among the chief objections opposed 
to the duty and usefulness of prayer. And enough, 
I trust, has been said, to convince you that they are 
totally groundless; and also to prepare your minds 
for a more direct and positive reply to this question 
of infidelity, " What profit should we have, if we 



332 



pray unto him?" The best answer we can give you 
is, make the experiment ; frequently offer your 
prayers to God, with fervency and perseverance; 
and let experience decide; let the result tell you 
whether it be profitable. 

1. But we may answer particularly, that if you 
pray unto him, you will perform a rational duty, a 
just homage, a reasonable service. To worship God 
is the dictate of common sense, and is felt and ac- 
knowledged to be a duty by those who are not har- 
dened by sin, nor blinded by pride. Nothing is 
more obvious than our dependance upon God, and 
what can be more just than to acknowledge it? No- 
thing can be more fitting than to ascribe the praise 
of all that is good to its adorable author. And what 
can be more reasonable and wise, than for creatures, 
whose wants are so many and so great, to look for 
help to him, who alone is able and willing to relieve 
them ? 

2. If you pray unto him, you will quiet the re- 
proofs of conscience, which, in spite of all your 
objections and philosophy, will accuse and disturb 
those who neglect to worship God. There are few 
people, at the close of life, and especially during 
their last sickness, who do not lament that they have 
not employed more of their time in calling upon God 
in prayer. They are then sensible that nothing 
would have been so profitable as praying unto him. 

3. If you pray unto him, you will obey his express 
command. And is not this of the most serious and 
mighty consideration? To displease a being so good 
and so infinite in every adorable attribute, is what 
of all things we ought most to fear. Fear him, says 



333 



our Saviour, and him only, who is able to destroy 
both soul and body in hell. But if we believe his 
word, certain it is, that we shall offend him; shall 
incur his awful displeasure, by withholding that 
homage and adoration, which is so justly due from 
his creatures. For this chiefly, has he distinguished 
us by the gift of reason, from all the creatures of this 
terrestrial world, that man should be the priest of 
nature, the tongue of this lower world ; that in this, 
as in other parts of the created universe, the praise 
of God may be heard. This homage is all the return 
that we can make for all the unnumbered, and some 
of them unspeakable mercies which we enjoy or hope 
for. By this just and grateful homage, we obey, we 
please, and we commune with God. They who thus 
honour him, he has promised that he will honour and 
bless. 

4. Again. If you pray unto him, you not only 
obey God in so doing, but you take the readiest and 
most effectual course to perform every other duty 
which you owe to God, or to your neighbour, or to 
yourself. Prayer brings us near to God; and more 
than any thing else that we can do, it purifies the 
heart, and makes us what we should be. It has a 
natural tendency to make us good, and to produce in 
us those holy affections which we ask for. Of all the 
means of grace and sanctification, prayer is the most 
effectual ; it is most powerful to eradicate or subdue 
every evil and corrupt affection, and to produce all 
virtue and holiness of living. Accordingly, when 
St. Paul exhorts us to " put on the whole armour of 
God," he adds, "praying always, with all prayer 
and supplication in the Spirit;" because all other 



334 



performances, and every thing else that we can do 
will, without this, be unavailing. It is only in God's 
strength that we can go on to perfection, and that 
strength he has promised to those only who ask. 

5. To these and other advantages, and profit of 
prayer, we may add, that if you pray unto him, you 
will obtain the things you ask for. You know well 
how full the scriptures are of promises to this effect; 
and how many wonderful instances they record of 
prayer, which have been heard and granted. We 
have promise of temporal blessings, of good things 
in this world, in answer to prayer. Some we know, 
have said with their lips, and more we may fear are 
daily saying in their hearts, " God gives me the good 
things of this world without my asking. My labours 
are blessed though I never ask God to bless them. I 
devise plans, trusting in my own wisdom, and those 
plans succeed. Without praying for God's protec- 
tion, I lay me down to rest, and I sleep in quiet, and 
I rise refreshed. My table is bountifully spread, 
though I never bless God at my meals. I have many 
more comforts than my poor neighbours, though they 
are pious, and pray without ceasing." We know 
well, that God does thus for a season, prosper the 
wicked, and in some cases, they seem, as the psalmist 
says, to u come into no misfortune like other men." 
But though they possess these good things, is it sure 
that they have God's blessing with them ? Will they 
prove in the end to be real blessings? The Lord 
sometimes sends riches and prosperity in his wrath. 
Hardened sinners he lets alone ; he permits them to 
go on and to perish in their own way. But if you 
serve God, if you pray to him, and trust in him, 



335 



what he gives will be in love, and be blessed to your 
real good. If you pray to him, not only riches, but 
poverty, shall be a blessing ; afflictions shall be sanc- 
tified; every thing shall work for your good. But 
chiefly by prayer, you will obtain that which is better 
than riches, or honours, or life itself, even the loving 
kindness of the Lord. What would it profit to gain 
the whole world and lose our own souls ? What value 
can there be in a few years of vanity, if we must be in 
consequence, more wretched for ever? The trea- 
sures of this world are less than worthless, if we must 
exchange for them the riches of grace and the hopes 
of heaven. If you faithfully serve God, he will give 
you that only which is truly good; which shall best 
prepare you for immortal blessedness. If you pray 
to God he will in this world be your hope, and in 
heaven he will be your portion. 

You see then, something of the profit which you 
will have, if you pray unto him ; you will perform a 
very important duty; you will satisfy your con- 
science, and have peace within; you will obey the 
express command of your God and Saviour; you will 
obtain grace and strength to perform every other 
duty ; and you will obtain the richest blessing that 
man can hope for, and that God will give. 

Let us then make that improvement which is ob- 
vious; let us be more earnest and diligent in this 
holy, this profitable exercise. We cannot possibly 
be truly religious and accepted and blessed of God, 
without prayer. " Beware, lest any man spoil you 
through philosophy and a vain deceit." A right use 
of our reason is noble and praise-worthy; and we 
ought to "pray with the understanding." But the 
reason, falsely so called, which is opposed to common 



336 



sense; the pride of reason which vaunteth itself 
above the experience of ages, and the wisdom of God, 
is indeed "a vain deceit." They who thus profess 
to be wise become fools. What nation, or language, 
or people, not wholly sunk in barbarism, have not 
acknowledged the utility, and encouraged the prac- 
tice of prayer? In this, "the wise and unwise," 
the learned sage, and the humble peasant, have gene- 
rally agreed. Prayer is a reasonable service, and 
indispensably necessary to the Christian character ; 
it is a profitable exercise of the mind, and not to be 
neglected without offence to God, and injury to our- 
selves. 

In answering the objections to prayer, we must 
have seen the striking analogy between the kingdoms 
of nature and of grace. The same bountiful God 
who gives food to our labour, gives grace to our 
prayer ; and those arguments which men urge to 
show that prayer is unprofitable, prove also, if they 
prove any thing, that it is of no use to strive for 
temporal things. The very objections, therefore, 
made to praying, when rightly viewed, show its im- 
portance ; our natural aversion to it proves that we 
have much need to pray, that God may change our 
hearts, and renew a right spirit within us. It is the 
deceitfulness of sin ; it is an evil heart of unbelief 
which causes the neglect of this essential duty, this 
holy exercise of faith. Against this evil heart, let 
us oppose the most sure and effectual remedy, our 
humble and earnest supplications. The disciples of 
Jesus were wise when they said, " Lord increase 
our faith." May the Lord God of our salvation, 
both " teach us to pray," and hear our prayers, for 
his mercies' sake in Jesus Christ. Amen. 



SERMON XXII. 

ON THE LORD'S PRAYER. 



Matt. vi. 9. 13. 

After this manner therefore, pray ye: Our Father which art in 
heaven; hallowed be thy name. Thy kingdom come. Thy 
will be done in earth, as it is in heaven. Give us this day 
our daily bread. And forgive us our debts, as we forgive 
our debtors. And lead us not into temptation; but deliver 
us from evil; for thine is the kingdom, and the power, and 
the glory, for ever. Amen. 

Among all the means of spiritual benediction, and 
of obtaining the favour of God, which, in his abun- 
dant mercy, he has bestowed upon mankind, prayer 
is unquestionably the most essential and efficacious. 
And of all forms, or expressions of devout feeling in 
prayer, this which our blessed Lord prescribed, has 
an unrivalled pre-eminence. Of course, there is no 
other prayer which so merits our attention, and none, 
we trust, which by Protestants is so frequently used, 
as this. 

But to utter words with our lips is but a part, and 
not the most essential part of prayer* We are to 
pray with the spirit, and with the understanding. 

u 



338 

Not only must our heart, or the affections of our 
mind, be fervently engaged, but our rational faculties 
are to be employed. It is required that we use 
words suitable for man to offer before God, and that 
we understand their true sense ; and this the Lord's 
Prayer should especially be well understood by every 
Christian, 

Our Lord's direction here is, 66 after this manner 
pray ye;" by which, as some understand it, he means 
that this is to be the model of our prayers ; but that 
he does not command his disciples to use these very 
words. If we admit this explanation, still, except 
we can mend this form or make it better, it will be 
proper sometimes to use it entire as it is. This di- 
rection was given in the first year of his ministry, in 
the sermon on the mount. St. Luke has recorded in 
the eleventh chapter of his gospel, that about two 
years after, " as Jesus was praying in a certain place, 
when he had ceased, one of his disciples said unto 
him, Lord teach us to pray, as John also taught his 
disciples; and he said unto them, When ye pray, 
say, Our Father which art in heaven; hallowed be 
thy name;" giving them again this same form, which 
by way of distinction, we call the Lord's Prayer. 
And on this second occasion, he does not direct them 
to pray after this manner, but he commands them to 
use these words; " When ye pray, say, our Father 
which art in heaven." In the sermon on the mount 
this prayer seems to have been given them for private 
use; " When thou prayest enter into thy closet, and 
when thou hast shut thy door, pray to thy Father 
which is in secret, and thy Father which seeth in 
secret shall reward thee openly;" and they used it 



339 

probably, in their closets only. Sometime after, 
when they desired him to give them a form for social 
worship, as John had done to his disciples, our Lord 
gave them the same form which he had before pre- 
scribed for their private use, as being equally suitable 
for social worship. 

Some think it an objection to using this prayer, 
that it is not expressly offered in the name of Jesus 
Christ. But we should consider that praying in the 
name of Jesus, consists not so much in mentioning his 
name, as in the object of the understanding, and 
purpose of the heart. When we pray in his very 
words, and use them because they are his words, and 
in obedience to his direction, trusting only in his 
merits, in the highest sense we offer all in the name 
of Christ. We honour him as our Prophet, who has 
taught us to pray. We honour him as our Priest, 
looking unto God through him; and we honour him 
as our King, using this prayer in obedience to his 
command. The first words, "Our Father," imply 
that we ask in Christ's name; because it is only 
through him, the only Son of God, and as his breth- 
ren, that we can, and that we presume to " cry 
Abba;" to address God as our Father. It is evident 
that we ought sometimes to use these very words, 
and always to keep them in view, as a guide and 
pattern to our devotions. 

The object of this discourse, is a practical expo- 
sition of the Lord's Prayer. As in using these 
words, we ought especially to " pray with the un- 
derstanding;" and, as it contains much meaning in 
few words, it is a matter of very essential concern, 
that we give frequent and very careful attention to 



340 



their true sense. In handling the subject, it is pro- 
posed first, to give a short explanation of each part 
or petition; and then still more briefly, to remind 
you of what ought to be the effect on our heart and 
life. 

I. The Lord's Prayer may fitly be divided into 
eight parts: for besides the introduction and conclu- 
sion, there are six petitions, or expressions of devout 
feeling and desire. 

1. The introductory address is, " Our Father who 
art in heaven." By this endearing title, which, 
through his only Son we are permitted to use, we 
are strongly reminded of God's love and care for his 
people, and of the reverence and duty which we owe 
him. He is indeed our Father by nature; he is the 
author of our being ; he made us in his own image. 
By his providential care, he is also entitled to the 
same appellation. By grace too, he is our Father, 
who creates us again unto good works; but chiefly, 
and in a more proper sense, by adoption, in which 
we are made children of God, and joint-heirs with 
Jesus Christ. We are to say i6 our Father," to re- 
mind us that God has the same love and care for 
others, whom, therefore, we must view and treat as 

brethren. We address him as 66 our Father who art 

• 

in heaven," acknowledging his infinite majesty and 
universal power ; whilst we are here on earth, his 
humble, weak, and dependent creatures. As our 
Father is in heaven, and our Saviour is exalted to 
the same celestial regions where he has prepared 
mansions for us, there also should our hearts and our 
ronversation be. 



341 



2. The first petition, or expression of adoration 
is, "Hallowed be thy name;" acknowledging that 
God in his nature is holy, and should be sanctified by 
the worship and obedience of his creatures. We 
thus pray that God would u send his grace unto us 
and to all people ; that we may worship, serve, and 
obey him as we ought to do ;" that the third command- 
ment may be observed; that God's name may never 
be polluted or profaned ; that because he is holy, we 
may be holy, and "sanctify the Lord God in our 
hearts, and that through his grace our light may 
shine before men to his honour and praise. 

3. We next pray, " Thy kingdom come." And 
this we may understand of his kingdom of grace here 
in this world, and also of his kingdom of glory, 
which shall be hereafter. In the first sense, we 
should pray for the increase of God's grace in our 
hearts ; that his kingdom may come with power, and 
be established within us; that our will and affections 
may be more and still more controlled by the mighty 
power of the Holy Ghost, till every thing that ex- 
alteth itself against the knowledge of God, and every 
thought be subjected to the obedience of Christ. 
We pray also for the increase of true religion and the 
church of Christ, amongst us, and throughout the 
world ; that the gospel of the kingdom may be ex- 
tended to foreign parts ; that the truth as it is in Jesus 
Christ, and his saving health, may extensively be dif- 
fused through the nations of the earth, till all the 
ends of the world shall see the salvation of our God ; 
that where Christianity is truly believed, it may be 
faithfully practised ; where it is not known, that God 
will be pleased to send it, till at the name of Jesus 



342 



every knee shall bow ; till every tongue shall confess 
the doctrines of his cross, and all the kingdoms of 
the earth become the kingdoms of the Lord and of 
his Christ. 

In the second sense of this petition, we pray that 
the church, and we as members of it, may, in due 
time, be glorified in heaven, and shine forth as the 
sun in our heavenly Father's kingdom ; that we, 
with all the redeemed, may reign with our Lord for 
ever. 

4. Next follows, in this prayer, "Thy will be 
done on earth as it is in heaven ;" in which words, 
we acknowledge that God's will is wise, and just, 
and good, and ought, by all intelligent creatures, to 
be done. We relinquish any improper reliance upon 
our own wisdom ; and desire in heart and life, to 
submit to God's righteousness, saying and feeling 
with our blessed Saviour, " Not as I will, O God, 
but as thou wilt." And this we desire, may be done 
by all men " on earth," as it is done by the saints 
and angels who dwell in the mansions of bliss ; that 
truth and righteousness may fill the earth ; that all 
who breathe this vital air, and enjoy the blessings of 
God, may do his will. 

5. Having thus expressed our devout desire that 
God may be honoured and obeyed, we are directed 
next to ask, that our wants may be relieved $ and 
first, our temporal wants ; " Give us this day our 
daily bread." Such modesty in asking becomes our 
humble state. As God is in heaven and we upon 
earth, our words should be few, and our desires ex- 
pressed in general, comprehensive terms. But a 
little, and he only knows how little, is necessary for 



343 



our bodily sustenance. Without our daily bread we 
cannot live ; having food and raiment, we ought to 
be content. In this petition, we acknowledge that 
God is the giver of temporal blessings, and that we 
are to pursue them with moderation; to use them 
with temperance, and to be satisfied with that which 
God shall please to give. As we do not know that 
abundance would be for our real good, we ought not 
to pray for wealth or luxuries. Should he give us 
riches, as he did to Solomon, and does to many others, 
we are to receive them thankfully and use them to 
his honour; but our prayers should be for those 
things which are evidently 6i requisite and necessary, 
as well for the body as the soul." As we do not 
know that another day is to be added to our lives, it 
is enough that we ask that the wants of this day may 
be supplied. It teaches us that to-morrow is not 
ours ; the present is the time given us ; and we should 
live as if 6i this day" were to be our last. We are 
further taught, that we are continually dependent on 
God, and should daily offer to him our prayers. 

Some seem to suppose, that if the Lord's Prayer 
be used in the evening, or in the night, to say " this 
day" is improper. But surely a moment's reflection 
must convince any, that this word is not used as dis- 
tinguishing the day from the night. It signifies the 
present time ; it is asking for what we now need ; 
and may, with exactly the same propriety, be used 
in any one of the twenty-four hours. 

Some believe, and there are good reasons for be- 
lieving, that bread in this prayer is meant to include 
the bread of life eternal ; the heavenly manna which 
nourishes the soul. And in my judgment, our hearts 



344 



should include this sense, when we offer this petition. 
We have the promise, that if we seek first the king- 
dom of God and his righteousness, the bread of this 
life " shall be added unto us." 

6. The next sentence of the prayer is exceedingly- 
interesting; " Forgive us our debts, as we forgive 
our debtors." By debts here, is undoubtedly meant 
trespasses, or sins 5 and so in St. Luke's gospel it is 
expressed. We owe debts of gratitude, and praise, 
and obedience, to God. These we should not desire 
to be forgiven, but gladly pay them. The debts 
which men justly owe to us, we are not accustomed 
to forgive, and we are allowed to exact them: We 
must be careful then, not to use these words, debts 
and debtors, in their usual sense 5 for this would be 
to mock rather than to pray. The true sense is given 
in the old translation which we commonly use, 66 For- 
give us our trespasses, as we forgive those who tres- 
pass against us." This sense does our Lord confirm, 
in the words immediately after the text ; « For if ye 
forgive men their trespasses, your heavenly Father 
will also forgive you ; but if ye forgive not men their 
trespasses, neither will your Father forgive your 
trespasses." This undoubtedly is the sense ; and a 
sense it is, which merits our awakened and most pro- 
found attention. That we have sins which need for- 
giveness; that the best of us daily trespass against 
God, who will question? " What man liveth and 
sinneth not? In many things we offend all 5 and 
when we do good, evil is present with us." Daily 
should we supplicate for mercy, not for ourselves 
only, but for others ; " Forgive us our trespasses." 
Throughout the prayer we are taught that the same 



345 



blessings which we ask for ourselves, we should ask 
for our fellow men ; and think of our neighbour's 
good, when we regard our own. 

But they who seek for mercy, must " love mercy ;" 
we must forgive, if we expect to be forgiven. Our 
Saviour, as you see, does not authorize us to ask for- 
giveness, but on this condition: " Blessed are the 
merciful, for they (and they alone,) shall obtain 
mercy." This petition of the Lord's Prayer, is 
purely Christian. The other parts of it were selected 
from the prayers in use among the Jews; but this 
part our Saviour added, and it breathes forth the 
pure spirit of his gospel. It teaches that forgiving 
temper, that spirit of love, that bond of charity, 
which is the fulfilling of the law, and the essence of 
the gospel. This spirit of forgiveness is peace within 
us; it promotes peace on earth, and is an evidence 
of our peace with God. It is a pure flame, the true 
fire from heaven, which consumes the offering of 
penitence upon the altar of the heart, and sends up 
the odour of a grateful incense to heaven. A virtue 
so purely Christian, never dwells in the heart alone. 
We sincerely love those whom we truly forgive. It 
is a flame which warms the heart with unbounded 
charity, and brings forth the fruits of the Spirit. 

7. But it is not enough that we ask of God forgive- 
ness of sins past; it is equally important that we are 
preserved from sin for the time to come. And ac- 
cordingly, we are taught to say, " Lead us not into 
temptation, but deliver us from evil." Temptation 
here means a state or situation wherein we are pro- 
voked or intend to do evil. We cannot expect to be 
wholly free from such trials, till we leave this world 

x 



346 



of sin. We must be willing to serve God in every 
duty., and to submit to afflictive dispensations. This 
prayer expresses a sense of our weakness. We feel 
that if tempted to sin, and left to ourselves, we are 
in danger of falling. Though, as St. James says, 
6i God cannot be tempted with evil, neither tempteth 
he any man;" yet, if he let us alone, if his good 
providence be not active in our behalf, we shall "fall 
into sin, and run into every kind of danger." If he 
do not preserve us from temptation, we shall of course 
be led into it. This is a petition for God's preventing 
grace, and preserving mercy ; that in compassion of 
our weakness and for the honour of his name, he will 
not permit us to be exposed to perilous trials. And 
there is no petition which w r e have need to offer with 
more earnestness or frequency; that, if consistent 
with his holy will, we may be preserved from peril ; 
and in those trials of our faith and fortitude, to which 
in his wisdom, it is fitting that we should be exposed, 
that he will mercifully defend, and deliver us from 
evil ; u that he will save and defend us in all dan- 
gers, both of soul and body; that he will keep us 
from all sin and wickedness, from our spiritual enemy, 
and from everlasting death." Or, as an apostle has 
better, and not less briefly expressed it, that he 
" will not suffer us to be tempted above that we are 
able, but will, with the temptation also, make a way 
to escape, that we may be able to bear it." 

8. To render this a complete form of devotion, 
there is added an excellent and very appropriate 
doxology ; u For thine is the kingdom, and the power, 
and the glory, for ever. Amen." But as this was 
not added when our Lord the second time prescribed 



347 



the prayer, it is not improper that we should some- 
times omit it, which we do. In this conclusion, we 
acknowledge that the government of the world, and 
the ordering of all things, justly and truly helong to 
God. The kingdom is his, and by his power he go- 
verns the church, and he rules the hearts of men. 
From Him all holy desires, good counsels, and just 
works, do proceed. To him, therefore, we justly 
ascribe the glory of whatever is excellent, or useful, 
or good in the frame of nature, the events of provi- 
dence, and the salvation of men. When we thus 
pray, our 66 trust is, that God will do" what we ask 
" of his mercy and goodness, through our Lord Jesus 
Christ, and therefore we say, Amen," which signi- 
fies "so be it." With this sacred word we solemnly 
repeat and confirm the whole as sincerely our earnest 
desire and humble request. 

And thus do you see, that if in this form we 
u pray with the understanding;" if our hearts enter 
into the full sense of these petitions, few as they are, 
we shall ask for all that we most need, and the things 
for which we ought chiefly to pray. 

II. But to repeat them with our lips, even if we 
understand them, is not the whole, nor the most es- 
sential part of the homage which God requires. We 
must " worship the Father in Spirit," as well as 
ii in truth; for the Father seeketh such to worship 
him." To pray effectually, or with a good hope and 
assurance of obtaining our requests, we must pray 
with faith in the merits of Christ, and the mercy of 
God, and also with a humble and earnest desire to 
obtain the things we need. And, what I fear is but 



348 



little thought of, and is much neglected, we should 
desire, and should earnestly endeavour to be what we 
pray God to make us ; we should be willing to do, 
and active in doing, what and all that is on our part 
necessary, to the obtaining what we ask for. If we 
ask for blessings of any sort, and yet live as though 
we did not desire them; if, while our lips express 
earnestness, our lives and conduct speak the language 
of indifference, how can our prayers be sincere ; how 
can we reasonably hope to obtain our petitions ? Our 
life, not less than our words ; our whole conduct, must 
show that we desire these things, and that our hope 
of obtaining them, is in the merciful goodness of 
God. While our actions contradict our words, our 
prayers will be unavailing. Nothing can be more 
practical than the Lord's Prayer; no part of the 
holy scriptures is more " profitable for doctrine, re- 
proof, correction, and instruction in righteousness/ 9 
than our present text ; and let us not fail to make the 
due improvement. 

1. When you say u Our Father who art in hea- 
ven,' 9 remember from whom it is that "you have 
received the spirit of adoption, whereby we cry 
Abba Father ;" even from Jesus Christ his only Son, 
with whom, through the redemption that is in him, 
we are made the children of God and joint-heirs of 
his kingdom. Of course, you will offer the prayer 
in the name of Christ; as he only renders God your 
reconciled Father, through him only should you think 
of approaching that heavenly Parent ; through him 
only can you ask for any favours. Remember too, 
that he is not your Father only, but our Father; and 
that all we are brethren; and see that you 66 love as 



349 



brethren." And if God is our Father, let us not 
forget that children are to be respectful and obedient. 
To call him Father, and then go and disobey his 
commands, would be insulting him. As God is your 
Father through Christ, whatever through Christ he 
has ordained, should you carefully observe and do. 
" Be ye therefore, followers of God as dear children." 

2. You must also hallow, not with your lips only, 
but in your heart and life, God's holy name. To 
those who receive the Saviour and " believe on his 
name, he gives power to become the sons of God." 
To honour the Father, you must walk by faith in the 
Son of God, and endeavour to follow his holy exam- 
ple. You cannot " in spirit" pray that God's name 
may be hallowed, except in your words and life you 
show him reverence. If you take his name in vain ; 
if you treat sacred things with levity, or say or do 
that which naturally tends to render the religion of 
Christ, or the holy scriptures, less esteemed or re- 
spected by men, your conduct shows it to be your 
pleasure, that his name should be dishonoured and 
despised. 

3. And do you sincerely pray that God's kingdom 
may come? Certainly then, you must carefully avoid 
every thing which will prevent its establishment, and 
growth, and power in your own heart, and in the 
hearts and lives of others. If you do indeed pray 
for the coming of God's kingdom, you will not only 
endeavour in all respects to be truly a Christian, but 
you will also be ready and willing, as God shall give 
you opportunity and power, every way to promote 
religion among those with whom you have social in- 
tercourse; your family, and friends and neighbours. 



350 



And to be consistent, we must, according to our 
means, contribute of our substance, and devote a 
reasonable portion of our time, to support the minis- 
trations of religion, and to propagate the faith of 
Christ among all people. Without this correspond- 
ence of our practice, there can be no more sin- 
cerity in our prayers for the coming of God's king- 
dom, than there is of charity in those who say to 
the poor, be ye warmed and filled, without giving 
them what they need. " Be not deceived; God is not 
mocked." In nothing is a Christian more likely to be 
deceived, than in mistaking the form for the power of 
godliness; and especially in supposing that saying 
prayers is praying. 

4. The like may be said of the next petition. If 
in your heart you daily pray that God's will may be 
done on earth, can you, without very great inconsis- 
tency, break God's commandments, or any way ne- 
glect that which you know to be his will? In heaven 
all is obedience, harmony and love ; and the sincerity 
of this prayer is to be shown, by our doing what is 
in our power to promote the like holiness and peace 
on earth. 

5. So our prayers for daily bread, to be really 
prayers, must be accompanied with endeavours to 
" provide things honest in the sight of all men." 
Be temperately industrious, and be moderate in your 
desires for temporal things. " Having food and rai- 
ment, let us be therewith content." And as "man 
does not live by bread alone, but by the word of God," 
let it be your desire, and use all proper means, to 
obtain the heavenly manna, the bread of eternal life. 
And 



351 



6. Not only should you ask God to forgive your 
sins, but chiefly you must forgive those who trespass 
against you. This was our Saviour very particular 
in teaching, that what is so essential may be deeply 
impressed upon our minds. Before you bend your 
knees to offer this petition, see that you are 66 in 
charity with all men." Can you sincerely ask for 
mercy, except you also " love mercy ?" Never 
forget who has said, and with reference to this very 
petition, 66 If ye forgive not men their trespasses, 
neither will your heavenly Father forgive you." 

7. With our lips we may pray, 66 Lead us not into 
temptation;" but not with our hearts, except we are 
careful to avoid temptation, and not unnecessarily to 
be in situations which expose us to evil. If you 
would pray thus in spirit and in truth, shun whatever 
will entice you to sin. Do not needlessly visit places, 
frequent company, read books, or follow any kind of 
pleasures, which have a tendency to corrupt your 
heart, weaken your faith, or draw you into evil ; and 
you may then hope, that in all those trials, to which 
it shall please God to call you, he will deliver you 
from evil. 

8. Finally, if the kingdom be God's, obey him in 
all things ; if his be the power to relieve your wants, 
and to save your soul, trust in him and submit to his 
righteousness. And let us so live to his glory here, 
that we may shine forth as the sun in his kingdom, 
"for ever and ever. Amen." 



SERMON XXIII. 



ON RELIGIOUS ZEAL. 



Luke, xvi. 8. 

The children of this world are in their generation wiser than 
the children of light. 

"It is good/ 7 says an apostle, " to be zealously- 
affected in a good thing. 77 Men are often, and very 
generally, actuated by an ardent zeal in the pursuit of 
worldly things, though many of them, far from being 
good, are vain and sinful. Among the objects of a 
wise and laudable zeal, none is more excellent than 
the Christian religion. This is the most profitable 
pursuit; it is the noblest object which can engage 
the attention of a human being ; for it has respect to 
the honour of God, and the eternal happiness of man- 
kind. But our blessed Lord has in this text declared, 
and by the parable which precedes it he has shown, 
that " the children of this world; 77 that men in the 
concerns of the present life, in the pursuit of wealth, 
and honour, and pleasure, are more ardent, active 
and careful, than Christians are in what regards their 
faith and religious practice. The authority of the 



353 



person who makes this remark, and our daily obser- 
vation, leave no ground to doubt of its truth ; and it 
is a fact, which certainly should awaken in the minds 
of those "who profess and call themselves Chris- 
tians," the most serious concern. 

It is true that many Christians, of various names 
and description, manifest great zeal for promoting 
the honour, and interest, and increase of their own 
sects, and respective denominations, and there are 
still those, who " compass sea and land to make one 
proselyte." But sectarian zeal, which is not prima- 
rily for the honour of God and the promotion of 
Christ's religion, but chiefly for tenets or points pecu- 
liar to their own party, and which distinguish, and be- 
cause they distinguish them from other Christian 
societies, is not the wisdom which our Lord here re- 
commends. In such party zeal, as St. Paul writes 
to the Corinthians, we are carnal, and walk as men ; 
we are actuated by worldly wisdom, and do no more 
than 66 the children of this world $" 66 publicans and 
sinners do the same." Wisdom of this sort, however 
ardent, however active, however prevalent among 
the disciples of Christ, does not, nor can it affect the 
correctness of his words in our text ; that his disci- 
ples, generally speaking, do not feel or manifest such 
earnest concern, such awakened diligence, such pru- 
dent, consistent and persevering efforts to honour 
God, to do his will, and promote the cause of pure 
religion, as worldly men manifest and feel for temporal 
things, the fading goods of time and sense. This is 
a deplorable weakness, a folly which would be incre- 
dible, were it not so obvious and common. It is a 
fault exposed and complained of, not in our text only, 

y 



354 



but througbout tbe scriptures. That subject ex- 
cepted, which, in the word of God is ever most 
prominent and conspicuous, his mercy to men in 
Jesus Christ, there is none so often and continually 
met with, as the carelessness and unconcern with 
which his people receive his mercies; the languor 
with which we labour for the bread of life ; the hea- 
viness with which our souls advance u to reach eter- 
nal joys." 

This then, is a subject on which they must often 
preach, who would faithfully declare all the counsel 
of God. On this theme must they who sit upon the 
watch tower in Zion, 66 reprove, rebuke, and exhort, 
with all long-suifering and doctrine." It will not, 
if the Lord vouchsafe his blessing, be deemed a sub- 
ject ill chosen, nor be found unprofitable. And 
nothing, perhaps, will more clearly evince the truth 
of our Lord's remark, and be more likely to impress 
upon our minds a sense of its importance, than con- 
trasting the zeal, and prudence, and activity of 
worldly men in their various pursuits of life, with 
the supineness, inconsistency, and negligence of 
Christians in similar situations ; and to such contrast 
or comparison, the text does indeed direct us. 

First, then, religion or Christian life, is in the scrip- 
tures often and aptly compared to husbandry; to 
that culture of the soil by which we obtain the bread 
of this life, and feed and clothe our bodies. The 
husbandman is wise in his generation ; he attends 
carefully to every branch of his business, and in its 
most proper season. With all necessary labour he 
prepares the soil, selects the choicest seed, secures 
his crop by fences, and aids its growth by tillage. 



355 



€t Behold," saith an apostle, « the husbandman 
waiteth for the precious fruit of the earth, and hath 
long patience for it, until he receive the early and 
the latter rain." He sows by faith, he labours in 
hope, and endures with patience. He seldom reaps 
immediate benefit ; he buries in the earth that corn, 
which (in many cases) he needs for present use, 
trusting, that through the bounty of a kind provi- 
dence, it will bring forth increase. "He sows not 
that body which shall be." He often denies himself 
desired rest, and many present comforts; submits 
cheerfully to present expense and many difficulties; 
and with patient diligence toils through many a 
tedious day, and all this in expectation of a future 
harvest. 

And is the Christian equally wise in his spiritual 
husbandry ? Is he equally careful not to lose his sea- 
sons of grace, and to neglect no means of religious 
improvement? With like patience and self-denial, 
with the same cheerful perseverance in the hope of 
the joy that is set before him, and faith that in due 
time he shall reap if he faint not, does the Christian 
labour for a harvest of future blessedness? Alas, 
how deplorable does he fall short of this wisdom! 
What favourable opportunities, what excellent sea- 
sons, are neglected ! Often is the disciple of Jesus 
weary in well doing. Hours, and days, and whole 
seasons, he passes in idleness, indulging in (i a little 
sleep, a little slumber and folding of the hands to 
sleep," even while a voice from heaven is calling, 
" Awake thou that sleepest !" The Christian seems 
to forget the harvest which is to come, and scarcely 
to labour in hope. He is impatient of the present 



356 



sacrifice; he has not faith to cast his bread upon the 
waters; "light afflictions which are (comparatively) 
but for a moment," bear him down. 

2. The merchant is wise in the pursuit of gain. 
He takes advantage of whatever is favourable to his 
business, and eagerly engages in such traffic as is 
likely to be profitable. If he discovers u a pearl of 
great price," the possession of which would make 
his fortune, he would readily sell all to purchase it, 
and if necessary, the field which contains it; there 
is no sacrifice that he would not make to acquire such 
a treasure. And such a treasure, and infinitely more 
valuable as our Lord has shown, is the kingdom of 
heaven ; but small in comparison, is the price which 
men seem willing to pay for it. Do we seek first the 
kingdom of God and his righteousness? Are we ready 
to sell all and forsake all, for the treasures of eternal 
life ? No ; we incline to complain that Christ's yoke 
is heavy ; that the Sabbath is a burden ; that the 
cross cannot be borne. 

3. View the wisdom of the mariner; his eye, his 
heart, and hopes, are continually toward the haven 
where he would be. He shapes his course to the 
best advantage, and never neglects his watch nor 
quits the helm. He spreads his canvass to each 
propitious gale, and carefully takes advantage of 
every breath of wind; he examines his maps and 
charts, and cautiously avoids the rocks and shoals 
where danger lurks and where others have suffered 
shipwreck. Now the Spirit of God, which is the 
Christian's life, is like " the wind which bloweth 
where it listeth, and we hear the sound thereof," 
but do not with like care regard its godly motions. 



357 



Are Christians equally vigilant? Do they mark on 
the map of life those rocks of vice where others have 
perished, and shun them? By the unvarying com- 
pass of God's word do we as constantly keep our true 
course to the immortal shores and haven of eternal 
rest? How inevitable would be the seaman's destruc- 
tion, were he as careless in his duty as most Chris- 
tians are in religion. 

4. The Christian's life is compared to a journey. 
Place "the children of this world" in that situation; 
behold him who travels on the earth and seeks a 
country in this present world. Mark his solicitude 
and care to know and keep the right way, and u turn 
not to the right hand or to the left." If he stops, it 
is for necessary refreshment, and to obtain strength 
that he may make the better speed. And if by care- 
lessness or accident he lose the best way, and some 
time be wasted in a wrong direction, he endeavours 
to redeem the time by redoubled diligence and cau- 
tion. 

And in this, generally speaking, they are much 
" wiser than the children of light." We are blest 
with a sure guide " in the way in which we should 
go ;" God's word is a lantern to our feet and a light 
to our path; but often, and almost continually, our 
steps depart from his testimonies. Our feet are not 
as they should be, shod with the preparation of the 
gospel of peace." Almost constantly does the Chris- 
tian pilgrim linger on his way, and frequently he 
errs and strays from it like a lost sheep. "Thus," 
saith the Lord, (by his prophet Jeremiah,) £i stand 
ye in the ways, and see and ask for the old paths, 
and walk therein, and ye shall find rest for your 



358 



souls. But they said, we will not walk therein." 
And many there are who still say the same. 

5. Christianity is also likened to a race which men 
run for a temporal prize. And how do the children 
of this world run ? St. Paul, who probably had been 
an eye witness of such exhibitions, tells us, that 
u they who run in a race, run all, though one re- 
ceiveth the prize. " The competitors were many, 
and of course the chance of victory but small ; but 
still they pressed eagerly to the contest. We may 
well wonder that they should be at much pains in 
preparing to contend for so doubtful a prize, a prize 
too, which when obtained, was of little real worth; 
a fading crown of leaves perhaps, or a wreath of 
flowers. But they were at the utmost pains in the 
preparation ; " every one who strove for this mastery 
was temperate in all things. " For months previous 
to the contest, they carefully avoided all pleasure and 
luxury which would enervate their bodies, weaken 
their strength, or impede their swiftness. All this, 
and every thing possible, would they gladly do, for 
the uncertain hope of empty praise. ( f They do it," 
says the apostle, u for a corruptible crown ; we for 
an incorruptible." Most transcendent is the glory, 
and infinitely superior the motives, which call us to 
the Christian race. The spectators of the contest 
are saints on earth, and angels in heaven. Christ is 
" the mark of the prize of our high calling ;" and 
God is himself the Judge. The reward of this vic- 
tory is "a crown which fadeth not away, eternal in 
the heavens." Nor is it a doubtful reward ; we con- 
tend not "as they who beat the air;" every one 
who " runs with patience the race that is set before 



359 



him," shall be "conqueror, and more than con- 
queror, through him who loves us." What temper- 
ance then, and patience, and ardour, and persever- 
ance, may we not look for in the children of light? 
What is there possible which might not reasonably 
be expected? But what is the fact as daily seen? 
Faith is shamed, and charity weeps at the comparison. 

6. No less often, and no less aptly, is a religious 
life in the holy scriptures compared to a warfare ; 
and a warfare it is, in which most truly we contend 
for liberty and life, and against the only enemies who 
can truly harm us. They who are enlightened by 
the doctrines of Christ have little reason to fear what 
man can do unto them. "We fight not against flesh 
and blood, but against principalities, against powers, 
against the rulers of the darkness of this world, 
against spiritual wickedness in high places." Of 
course, " the weapons of our warfare are not carnal;" 
were they carnal, little would they avail in this 
"good fight of faith." It is necessary to "put on 
the whole armour of God, that we may be able to 
stand." Now observe how wisely the children of 
this world conduct their warfare. They arm them- 
selves with weapons offensive and defensive. They 
continually watch against the arts and the movements 
of their adversaries, and are in constant preparation 
for every possible attack. They are willingly trained 
to the use of arms; they patiently submit to very 
severe discipline; and are ever on the alert, that 
they may not be surprised. "No man (of them) 
that warreth, entangleth himself with the affairs of 
this life, that he may please him, who hath chosen 
him to be a soldier." Promotion and glory being 



360 



his objects, he devotes his time and all his energies 
to the business and duties of his profession. 

And is it thus with the Christian? Has he the 
same devotedness to his profession ? And is he equally 
desirous and careful to please the Captain of his sal- 
vation, who has chosen him to be a soldier? Is he 
equally vigilant, prompt and active against the ene- 
mies of his soul ? No ; we carelessly expose ourselves 
to temptation ; we are not sufficiently diligent to 
make our calling and election sure 5 we do not add 
to our faith virtue ; we are negligent in putting on 
the Christian armour, the girdle of truth, the breast- 
plate of righteousness, the shield of faith, the helmet 
of salvation, and the sword of the Spirit, which is 
the word of God. It is unnecessary, as it would be 
painful, to show how much in every particular, 
worldly men exceed us here in wisdom ; how much 
the soldier of Christ does entangle himself with the 
affairs of this life ; how madly he exposes himself to 
the shafts of his foes ; how impatient he is of disci- 
pline, and how apt to yield in the field of battle. 
Many> very many Chistians, do not 66 walk circum- 
spectly." Should the soldier of this world conduct 
his warfare with such imprudence and inattention, 
how sure and inevitable would be his ruin, and how 
disgraceful his defeat ! 

7. Permit me to ask your still further attention to 
the wisdom of men in worldly things. Where in- 
terest or safety requires it, if wealth or pleasure will 
be promoted thereby, they will unite in their exer- 
tions ; they make friendships, form alliances, and live 
in peace. Men of the same sector party will pa- 
tiently bear, and will readily overlook each other's 



361 



failings, that they may promote their common interest, 
and strengthen their cause. Nations finding by dear 
bought experience, the evils of " wars and fightings," 
gladly negociate and live in peace. And most de- 
voutly is it to be wished, that Christians were as wise 
in their generation. Gladly and most thankfully do 
we acknowledge, that among the disciples of the 
blessed Saviour, is found much of love, and harmony, 
and of every godly affection. But what is exceed- 
ingly to be deplored, there is also remaining much of 
the leaven of malice, and of the evils of dissention. 
That Christians should judge variously respecting 
some doctrines of the bible, and of the order and dis- 
cipline of Christ's church, is no more than must, from 
the nature of religion, and the imperfections of men, 
reasonably be expected. That such difference of 
sentiment should cause Christians to divide into sepa- 
rate communities, though much to be deplored, is a 
too natural consequence. But what is infinitely worse, 
and totally unnecessary, these divisions produce (< en- 
vying and strife and where these are, " there is 
confusion and every evil work." Not to speak of 
the enmity and disorder often and most unhappily 
seen among private Christians, how deplorable is the 
uncharitableness which so much and so long subsists 
between different sects and denominations ! and often 
on account of some slight shades of difference in 
judgment or opinion, between members of the same 
denomination ! Very much, and very often, in con- 
tending for things of little or no importance, they 
depart from the spirit, and materially injure the es- 
sential interests of true religion. Is it thus we follow 
the example of him, who, while we were yet sinners, 

z 



362 



died for us? Is it thus we love one another, as he gave us 
commandment? Tell itnot in Gath; publish it not in the 
streets of Constantinople, lest the daughters of the un- 
circumcised Heathen should rejoice, lest the daugh- 
ters of the uncircumcised Mussulman should triumph. 

8. Worldly people are wisely diligent in the use 
of means, and of all proper helps in accomplishing 
the ends which they have in view. To neglect 
these, they would deem the greatest folly. Though 
the husbandman cannot command the sun to warm, 
nor the rains to refresh his grounds; though his corn, 
whether he sleeps or wakes, springs up he knows not 
how, first the blade, and then the stalk, and after 
that the ear, yet he is not the less careful and dili- 
gent to plough and sow, without which he could not 
hope to reap. The mariner still spreads his sail to 
the wind, and ventures on his course, though he 
knows not what storms or calms, a day or an hour 
may bring forth. In this they are generally wiser 
than Christians, many of whom neglect the means of 
grace. " The manner of some, is to neglect the as- 
sembling of themselves together" for social worship ; 
our congregations are thin, and the preacher must 
often speak to empty pews. The scriptures are too 
little read, and they are less known. At the Lord's 
table "still there is room;" and though "all things 
are now ready," and thousands are invited, the guests 
are few. Deplorable is the neglect of family devo- 
tions; and private prayer, it may well be feared, is 
not more faithfully performed. The rivers of Da- 
mascus are thought to be better than the waters of 
Israel, and without dipping in Jordan, men hope to 
be clean. 



363 



9. God, as his word declares, has a controversy 
with his people ; and it is of the most serious con- 
cern, involving their immortal welfare. But he is a 
merciful Judge, and is willing to hear an advocate on 
our behalf; and most singular and wonderful is the 
mercy, that "we have an advocate with the Father, 
even Jesus Christ the righteous." It is not uncom- 
mon that men, in their worldly concerns, have suits 
depending before an earthly tribunal ; it would be 
well if it were less frequent. And we know well 
in such cases, how great is the anxiety of the parties, 
and how very much regard they have to the final 
decision. They indeed neglect nothing which is 
likely to promote their suit, or necessary to gain their 
cause. And are we as much awakened and equally 
attentive to the merits of the issue of that awful trial 
which awaits us in another world? Do we in like 
manner, take every precaution, and use every effort, 
to obtain a favourable decision ? Do we ever consider 
what witnesses we are daily sending up to heaven ? 
What testimony these hours, so rapidly departing, 
may bear against us ? 

10. Your patience will be burdened with but one 
example more ; and let it be that which Christ has 
himself given, and to which the text has reference. 
Suppose that a rich man has a steward, who is to be 
discharged for unfaithfulness. He would be likely 
to devise something to benefit himself and to mitigate 
the evil. Though unaccustomed to labour, and 
ashamed to beg, if no better alternative were left 
him, he would with all expedition call his lord's 
debtors, and remit a part of what they owed ; thus 
laying them under obligation to aid him in time of 



364 



need. We are in like manner, accused of being 
unjust stewards, and are soon by death to be dismissed 
from this our present state. And do we also use this 
short intervening time in making the best possible 
provision for our future welfare ? Can we, like him 
in the parable, be commended as having done wisely? 
Do we make to ourselves friends of the mammon of 
unrighteousness? Do we now, with all diligence, 
now in a time accepted, make such use of the things 
and means which are lent us here, that when we fail 
in this world, we may be received into everlasting 
habitations ? No ; with shame we must acknowledge, 
that Christians are not generally so wise. Though 
God now commands all men every where to repent, 
and has revealed to us the terrors of a final judgment, 
we have not the like awakened concern about our 
future state. We seem to forget that we shall be 
judged according to our works; we are not as we 
should be, diligent in labouring to lay up treasures 
in heaven. We are not as we should be, 6i ready to 
give, glad to distribute," ff unwearied in well doing," 
" laying up for ourselves a good foundation against 
the time to come, that we may attain eternal life." 

Thus is it but too evident, how much wiser in 
their generation, are the children of this world than 
the children of light. But to no good purpose shall 
we see this, except the comparison shall awaken us 
to a sense of our folly and make us wiser. The sub- 
ject is unquestionably of very serious and very ge- 
neral concern. This, our Lord's reproof, just as it 
is severe, should both humble and alarm us. Is it 
indeed the fact, that we are more concerned for this 
world, than the next ; for our bodies than our souls ; 



365 



for time than eternity ? Are we more anxious, and do 
we labour and strive more for the fleeting vanities of 
this present life, than for all those glories of the eter- 
nal world, which the God of mercy has promised us 
in his blessed Son? With humbleness of mind and 
deep contrition of heart and soul, let us deplore this 
our weakness and folly, and earnestly beseech God 
that he will renew our hearts day by day, and sanc- 
tify us more and more by his Holy Spirit ; and let 
us by all means, and in every way apply ourselves, 
and exert every power of body and mind, to become 
more deeply concerned for our future welfare, and 
more zealous and active in the Redeemer's cause. 
What of all things we should most desire is, that the 
Spirit which was in him may be in us. He has 
taught us by his apostle, that if any man lack wisdom 
he must ask of God, without whom we can do nothing. 
Next after praying for his grace, it is most important 
to hearken to the counsels of his word. " We ought 
to give the more earnest heed to the things that we 
have heard, lest at any time we should let them slip." 
We should endeavour, in a greater and better degree, 
to " be doers of the word, and not hearers only," in 
which no doubt many deceive themselves, supposing 
that reading the scriptures or hearing sermons, is in 
itself meritorious, or doing God service, though we 
do not obey his word. To hear his word and yet 
neglect to do his will, is adding to our sin. 

By reflecting too on the short period of this pre- 
sent life, and how imperfect at best and unsatisfactory 
are all terrestrial enjoyments, we should endeavour 
to esteem them less, and so to use the world as not 
abusing it. And by duly considering how incom- 



366 



parably greater are the joys of heaven ; how infinitely 
important are the concerns of the soul, and our eter- 
nal salvation in Jesus Christ, we should strive to be 
more interested in religion. For this end it will be 
of much use to observe the wisdom of worldly men, 
what they willingly do to obtain doubtful and tem- 
poral things. Their labours and perseverance, and 
self-denial, show you what may be done, and what 
we ought to do. Will not we be as careful for our 
souls, as they for their bodies? If the avaricious are 
never weary of labouring to increase their wealth, 
shall not we be as diligent to grow in grace? 

God's mercies which are past, if we rightly view 
them, will encourage us to hope for future blessings ; 
he that begins in you a good work will finish it; the 
gifts and calling of God are without repentance. 
The progress which you have already made in the 
Christian life, may well encourage you to press for- 
ward towards the mark of the prize of your high 
calling. When the psalmist was dejected, and it 
seemed that God had forsaken him, he acknowledged 
that this was his own infirmity, and encouraged him- 
self to trust in God and go forward by calling to mind 
his former mercies. " I will remember the years of 
the right hand of the Most Highest. I will remem- 
ber the works of the Lord, and call to mind the 
wonders of old time." Finally, while worldly men 
are bowing to a thousand idols, let us fear and serve 
the living God. They rejoice in their own wisdom 
and their own works ; " Let Israel rejoice in him who 
made him, and the children of Zion be glad in their 
King." If songs of joy and exultation are sung to 
the gods of this world, let us chant still louder strains 



367 



of glory and praise to the Lord Jehovah. If to ac- 
complish their favourite pursuits, they are selfish and 
unfeeling, and elated with pride, let us " do justly, 
love mercy, and walk humbly with God." 

And may the God of all mercy awaken our zeal, 
direct our hearts, and strengthen our hands to do his 
will 5 and to him be rendered eternal praise. Amen. 



SERMON XXIV. 



ON HASTY, INCONSIDERATE ZEAL. 



1 Chron. xv. 12, 13. 

Sanctify yourselves, both ye and your brethren, that ye may 
bring up the ark of the Lord God of Israel unto the place 
that I have prepared for it. For because ye did it not at the 
first, the Lord our God made a breach upon us, for that 
we sought him not after the due order. 

St. Paul writes to Timothy, (£ If a man strive for 
masteries he is not crowned, except he strive law- 
fully. 99 And the same apostle testifies of the Jews, 
u that they have a zeal of God, but not according to 
knowledge. 99 Their striving was in their own 
strength, and according to their own wisdom and 
corrupt desires, and of course they were not crowned, 
but rejected. In regard to the moral conduct of 
mankind, their motives and intentions are no doubt 
of most importance. But in regard to positive in- 
stitutions, and religious rites and performances, they 
are generally of little use but as they are conforma- 
ble to the will and appointment of Almighty God. 
On this subject, the history with which our text is 
connected, will give us useful instruction. 



369 



When David was raised to the throne, the ark of 
God had prohably remained some time in obscurity, 
at a place called Kirjah-Jearim, and the nation had 
not made that religious use of it which their law re- 
quired. But when this monarch was well established 
in the government, and had taken possession of the 
Hill of Zion, he summoned a large assembly, even 
thirty thousand chosen men of Israel, that they might 
remove the ark to the city of David. But in doing 
it they did not strive lawfully. "They set the ark 
of God upon a new cart/' which was imitating the 
Philistines, rather than obeying the law of God ; for 
his law required that it should be carried upon men's 
shoulders. For a while they proceeded with great 
joy and thanksgiving, but at length the oxen which 
drew the cart stumbled, and the ark was shaken ; 
and Uzza, one of those who drove the oxen, and per- 
haps one who advised to this mode of conveying it, 
fearing that the ark might fall, or receive some injury, 
" took hold of it. 9 ' This also was contrary to God's 
law, which forbade any one but the priests, to touch 
it, on pain of death, Presuming thus to violate the 
law, he incurred the penalty ; the Lord smote Uzza, 
and he immediately died. 

This signal manifestation of divine displeasure, 
filled David and all the people with such awe and 
fear, that they durst not then proceed. And it had 
the intended effect of setting them to inquire with 
more diligence and care, how the ark should be re- 
moved. And when for this purpose the king had 
summoned the heads of their tribes, he explained to 
them the right manner of proceeding; and calling 
the priests and Levites, he added the words read for 

1 



370 

our text ; " Sanctify yourselves, both ye and your 
brethren, that ye may bring up the ark of the Lord 
God of Israel, unto the place that I have prepared 
for it. For because ye did it not at the first, the 
Lord our God made a breach upon us; for that we 
sought him not after the due order." God, he says, 
had punished them with a heavy judgment; had 
struck Uzza dead, because in serving him they had 
departed from the rule of his word ; they did not 
strictly observe his law. 

This breach which was made upon them, some may 
think, w r as too severe, and be inclined to charge God 
foolishly. David himself was at first displeased. 
To some, it may still seem strange and unaccountable, 
that a good man, as for aught that appears to the 
contrary, Uzza was ; one who was piously engaged 
in a religious duty, and sincerely endeavouring to 
honour God, should be killed for so small an offence ; 
for an act perhaps, of inadvertency, or one which 
was done with good interest, and to preserve the ark 
from injury. To all petulence of murmuring, we 
might well say, in the words of an apostle, 6( Who 
art thou, O man, that repliest against God?" It was 
the Lord's doing, and of course perfectly just and 
right. 

But (with reverence, lest we should commit the 
like fault as Uzza,) let it be supposed that he was 
guilty of no intentional departure from God's com- 
mandment ; that what he did, was from the agitation 
of the moment, without time to recollect, and perhaps 
not knowing what the law had forbidden ; that he 
verily thought that he was doing God service ; sup- 
pose that he was a good man and truly religious. And 



371 



what just inference will follow? Is it cruel or any 
way wrong in the Almighty, to take a good man from 
this world? "It is appointed unto all men once to 
die." That judgment indeed, as the people viewed 
it, was awfully alarming, and was intended so to be ; 
but if he was a good man, to the survivors only was 
it dreadful. One death he must have died, and by 
a death less painful, perhaps no man has ever left the 
world. To him it was not so painful as a death by 
sickness. 

And we may observe generally, that judgments of 
this sort, are not so much for a punishment of those 
who die, as to teach those who survive, to fear God 
and obey his laws. Our personal punishment, as in- 
dividual sinners, is not to be in this world, but in a 
future state. The most wicked man may live long 
and be prosperous to the end of life. The warning 
given to the living, by the manner and circumstances 
of Uzza's death, is the same, whether he were a good 
man or bad. 

The like observations may be 'extended, to other 
innumerable instances. Suppose that in the immense 
host of Pharaoh which was drowned in the Red Sea, 
there were many hundreds of good men ; that from 
their intercourse with the Israelites and the judg- 
ments sent upon Egypt, they had become believers 
in the true God ; they did but suffer death which is 
common to men ; and to good men, dying young is 
really no evil. In a future state they will all, good 
or bad, be judged as others. And whatever may 
have been their moral or religious characters, the 
manner of their death fulfilled the purpose of God ; 
it causes his providence and power to be shown, and 



372 



his name to be declared throughout the earth. Such 
judgments, when rightly viewed, are not so much 
severity to those who die, as a mercy to those who 
still live. Of the character of the dead, or what is 
their state in another world, we are not to judge; 
but should consider well what instruction the circum- 
stances of their deaths were designed to give. After 
the Israelites themselves had been conducted safely 
through the sea, and were delivered from their ene- 
mies, they often murmured and provoked God by 
their disobedience. As a judgment upon them, he 
declared that those above twenty years old, when 
they left Egypt, should never reach the land which 
had been promised them, but should wander till they 
perished in the wilderness. Suppose that in that 
vast number were some who never did murmur; or 
suppose that many or even all of them afterward re- 
pented, still the judgment was both just and wise in 
God; it taught the Israelites, and it teaches Chris- 
tians, that they must persevere in the faith and fear 
of God, or lose their final reward; that, as the Lord 
says by his prophet Ezekiel, if the righteous man 
turn away from his righteousness and commit iniqui- 
ty, he shall die in his sins. And so in this case of 
Uzza's death, whatever may have been his reli- 
gious character, we are taught that zeal should be 
tempered by knowledge and wisdom, and be guided 
by the word of God. Zeal in itself considered, is 
not here or any where condemned ; it is not offensive, 
but pleasing to God. The piety of David, and the 
elders of Israel, in revering the ark of God, and re- 
moving it to a place more suitable for divine worship, 
was highly commendable, and no doubt approved of 



373 



God, even at the time of his making a breach upon 
them. Uzza's zeal was probably pleasing to God, 
but not his disobedence. "To obey is better than 
sacrifice." Zeal for a good thing is itself good ; but 
it is not the only good. And however little of sin 
we may suppose there was in Uzza's inconsiderate 
touching of the ark, there is much important instruc- 
tion given to us and to all men in his death ; and 
chiefly we are taught that our zeal, through want of 
consideration, may hurry us into that which is sinful 
and offensive to God. Such was the case of Saul of 
Tarsus, when, from a blind zeal, he " persecuted the 
church of God." He verily thought that Christians 
were the opposers of God, and that he ought to op- 
pose them. And he did so ; he dragged them to 
prison and to death. Had he done this from a worldly 
motive, or the impulse of some evil passion, his con- 
duct would have been still more wicked. His desire 
to honour God was in itself good, and was no doubt 
a palliation of his guilt ; and accordingly, he obtained, 
he says, mercy, because he did it ignorantly. But 
still his ignorance was a sin; for he might, and he 
ought to have known better, what was the Lord's 
word and will. And after his conversion, he ever 
viewed it as a sin ; and felt himself unworthy to be 
called an apostle, because he had persecuted the 
church of God. We are bound to make ourselves 
well acquainted with the religion which we profess; 
to regard its principles, and observe its precepts. 
If we serve God, it must be by that which he re- 
quires; if we draw nigh unto him, it must be in the 
way which he directs. 



374 



Our text then calls us to consider the evils and the 
peril resulting from a hasty, inconsiderate zeal ; or 
more strictly speaking, in our efforts to promote re- 
ligion and good morals, and to honour God, the evil 
of neglecting his word and revealed will. And in 
applying the subject to our own practice, that we 
may be preserved against the peril of such blindness, 
and through God's blessing make due improvement 
from the scriptures before us, let us learn these two 
things; religiously to observe God's word, and care- 
fully to avoid rash judgment. 

I. The manner of Uzza's death teaches us to ob- 
serve most conscientiously the word of God ; and how 
perilous it is to 6( depart from the holy commandment 
delivered unto us." That God delights in " due 
order," is visible in his works of creation, no less 
than in his spiritual kingdom. If we would please 
him, we must "not turn to the right hand or to the 
left," from the way which he has ordained for us to 
walk in. No zeal, however ardent or "sincere, will be 
accepted as a substitute for obedience, nor justify any 
neglect or violation of God's commands. This truth 
has he taught us by many signal judgments. Behold 
the zeal of Corah, Dathan, and Abiram. They con- 
tended much for the honour of God, and most strenu- 
ously opposed what they deemed usurped authority. 
But with an awful judgment the Lord destroyed them. 
King Saul was actuated by a blind zeal when he of- 
fered sacrifice contrary to the Lord's direction ; in 
consequence he lost his kingdom and his life. The 
Samaritans were zealous for the law of Moses, and 
thought themselves the most perfect worshippers of 



375 



the God of Abraham ; but from their hatred of the 
Jews, they rejected some parts of the true religion, 
and especially the scriptures which taught them 
"that in Jerusalem is the place where men ought to 
worship;" and therefore our Saviour tells them, " Ye 
worship ye know not what ; we know what we wor- 
ship ; for salvation is of the Jews." Other examples 
we might as well bring, to show that we must worship 
God, not only in spirit, but in truth. 

This subject is of very extensive application. In 
all the government and discipline, the doctrines and 
the worship of Christ's church, we are bound so to 
sanctify ourselves, that we may "seek him after the 
due order." Christ, for instance, has a visible church, 
and it is essential that we should be members of it. 
Christians are unhappily divided into sects; it becomes 
of course our duty to inquire, and know, so far as we 
can do it, which of them is most conformed in its 
doctrines, and government, and worship, to the pri- 
mitive church. And with that church, we ought 
conscientiously to unite, without regard to worldly 
motives. 

Our Saviour Christ has appointed sacraments and 
other ordinances, as memorials of his goodness and 
iove, and the sanctified means of building us up in 
his holy faith ; and we should, as God shall give us 
grace, so sanctify ourselves by knowledge, and peni- 
tence, and faith, as rightly to receive them. 

So too, in the ministry of the word and sacraments, 
there is a due order which should be observed. 
Christ glorified not himself to be made a priest, and 
no man can take the honour to himself without sinful 
presumption. Self-created ambassadors of Christ 



376 



touch the ark with unhallowed hands. And what- 
ever plausible things we may say of their zeal and 
success, and of their good intentions, we cannot jus- 
tify their departing from the due order which Christ 
has established in his church. If any one, according 
to his own pleasure, might take this honour to him- 
self, there could be no regular ministry in the church; 
the people could never know who are the ministers 
of Christ, nor whom to regard as their spiritual 
guides. In the early ages of Christianity, the most 
pious felt themselves the least worthy of such an 
office 5 and the language of inspiration was, " Who 
is sufficient for these things ? ?? With great reluctance 
and trepidation, and not without fasting and prayer, 
were holy orders then received. Many of the most 
eminent Bishops at first declined the office when 
urged upon them, nor would they consent, till in a 
manner compelled. At the present day, we see com- 
paratively but little of the like diffidence ; but few 
who seem to feel themselves unqualified to represent 
the Saviour of the world. On the contrary, it is 
painful to see with how little fear or apprehension ; 
with what confidence and unconcern, so far as ap- 
pearances will authorize us to judge, some take upon 
themselves the tremendous responsibility of this 
ministry. 

" Sanctify yourselves, ye that bear (or would 
bear) the vessels of the Lord." They who are pos- 
sessed of the gifts and talents necessary "for the 
perfecting of the saints, for the work of the ministry, 
and for the edifying of the body of Christ," and 
think themselves ever so well qualified to exercise 
their ministry, should wait till they are truly " called 



377 



of God;" till they can enter the sheepfold through 
the door which the Lord has opened ; nor can they 
well be too cautious not to run before they are sent. 
If labourers are wanted; let us pray the Lord to 
send them ; but not presume to take the honour to 
ourselves. 

II. In many other things which might be noticed, 
Christians are prone in their hasty zeal, to go beyond 
the word of the Lord our God, to do less or more ; 
but we proceed now to what was secondly proposed, 
the danger and sin of rash judgment. And this I 
would notice especially, as it regards the attributes, 
the word, and the providence of God. In all these, 
men are liable to take hold of the ark unlawfully. 

1. Secret things belong to God ; but they are often 
spoken of, and treated as though they belong to men. 
There is too much reason to believe, that sincere 
Christians very frequently sin against God, and dis- 
honour him in their zealous efforts to advance his 
glory, and to do him service. There is a strong, and 
were it less common, we might say a strange propen- 
sity, to neglect what God has clearly revealed, and 
to pry into those things which are u secret to us." 
Often do men attempt to excuse the dispensations and 
providence of God, with a boldness of manner, which 
is without excuse. Metaphysical speculations are 
too much indulged ; the results of human reason are 
sometimes taught as being a part of Christianity; and 
principles are maintained, which, though we dare not 
perhaps deny, we may well wonder at the temerity 
of those who advance them. There is among Chris- 
tians a great want of reverence and consideration in 

2 



378 



speaking of God, and of spiritual things. We arc 
apt to forget that he is in heaven and we upon earth. 
Many speak of matter and of spirit ; of God's being 
and attributes; of his purpose, and the system of his 
moral government of the world; subjects on which 
we ought scarce to think without trembling ; on these 
subjects, awful and inscrutable as they are, do many 
speak and dogmatize, with the same assurance, as 
though capable of mathematical demonstration ; or, 
as if (which is indeed sometimes affirmed.) the im- 
mortal destinies of the human race, depended on a 
conformity to their opinions. Subjects, mysterious 
and awfully sublime, are frequently treated with a 
culpable familiarity. In support of favourite sys- 
tems, purposes and decrees are ascribed to the Al- 
mighty, which we could not reconcile with the 
character of a good man. The Supreme Being is 
often addressed in language, and in a manner which 
would be offensive, if offered to one of our fellow 
men, who is entitled to our respect. 

Whether then, you speak to God in acts of devo- 
tion, or of him in discoursing to men, never be for- 
getful that the utmost reverence is to be preserved. 
And beyond what is written, beyond what he has re- 
vealed of himself, and of his ways, you are never to 
step but with fear and trembling. Read the book of 
Job; observe with what pious zeal, and as men at 
first would judge, with what fitness and wisdom his 
friends speak of God ; how they vindicate his deal- 
ings and extol his attributes ; and how they censure 
Job for his want of resignation and trust in God. 
But when you read the last chapter of that book, it 
appears that God's wrath was enkindled against them, 



379 



because they had not spoken of him the thing that 
was right. They were directed to offer sacrifice, 
and to ask Job to pray for them, that their presump- 
tion, in discoursing so freely of God and of his pro- 
vidence, might be forgiven them. And Job himself, 
wisely as he had spoken, acknowledges that he had 
uttered what he understood not; things too wonder- 
ful for him, which he knew not. He therefore ab- 
horred himself, and repented in dust and ashes. If 
these good men, whose words we still read with profit 
and delight, offended in speaking of things too high 
for them, what must be said of those who take still 
greater liberties in speaking of God's secret counsels 
and eternal purpose, and who assign to the Almighty 
principles of government, which, however ingenious 
or probable, may not be the truth ? As well may the 
glow-worm give light to the sun, or infinity be mea- 
sured by feet and inches, as the reason of man em- 
brace the wisdom of God. It was a comfort to the 
psalmist, that he had <( not exercised himself in great 
matters, nor in things too high for him." . St. Paul 
was very sensible of the £i depths of God's wisdom;" 
that "his judgments are unsearchable, and his ways 
past finding out." Though the ark is shaken, let us 
well consider how we are authorized to touch it. 
Even the objections of infidelity, and the scoffs of 
the wicked, are not to be opposed by words without 
knowledge; otherwise we may injure religion more 
in defending, than others do in opposing it. Why 
should w T e pretend to unite the knot of every diffi- 
culty, which occurs in moral and religious investiga- 
tions? Let us be content that secret things should 
belong to God, and w T ait with patience for that time 



380 



when we shall no longer " see through a glass darkly, 
and prophesy in part" only; when we shall "see 
face to face, and know even as we are known." 
Such modesty and caution should we use, when we 
speak of God's foreknowledge, predestination, and 
secret will ; of the volitions of men, and of the sove- 
reignty of divine grace. What God has said, we 
may safely teach ; beyond that, let us not presume. 
Hearken how God, in the book of Job, vindicates 
himself: To all the petulence and presumption of 
man, he answers from the whirlwind, "Who is this 
that darkeneth counsel by words without knowledge? 
I will demand of thee, and answer thou me : Where 
wast thou, when I laid the foundation of the earth ? 
Who laid the measure thereof, or stretched a line 
upon it? Whereupon are the foundations fastened, 
or who laid the corner stone, when the morning stars 
sang together, and the sons of God shouted for joy? 
Who shut up the sea within doors, and made a cloud 
for its garments; or said, thus far shalt thou come, 
and here shall thy proud waves be staid? Shall he 
that contendeth with the Almighty, instruct him ? 
Wilt thou disannul my judgment? Hast thou an arm 
like God 9 or canst thou thunder with a voice like 
him ?" Let us answer these questions before we 
meddle with still higher mysteries. The best de- 
fence of God's ways is the knowledge and confession 
of our own ignorance. 

2. With equal interest and use, our subject may 
be applied to the exposition of the holy scriptures. 
Here the ark is handled with great presumption. 
The knowledge of the holy scriptures men often 
think themselves possessed of, and qualified to teach. 



381 



without learning, or talents, or study. And what 
better can we expect as the consequence, than what 
St. Peter notices; that the "unlearned, and the un- 
stable, should wrest them to their own destruction," 
and not unfrequently, we may fear, to the destruction 
of others. If the scriptures are the word of God, 
their exposition surely is a business of the most se- 
rious consequence and awful concern. Most unpar- 
donable must be the presumption of advancing our 
own crude conceptions as the testimony of Jesus; the 
teachings of God's Holy Spirit; the immutable coun- 
sels of the infinite Jehovah. Let us be sure that we 
know before we teach ; or let our teaching be with 
modest diffidence and becoming humility. Here es- 
pecially, in declaring God's will to men, let us banish 
pride. Better it is a thousand fold, that our igno- 
rance be exposed, and our pride abased, than that 
the souls of men should be in peril, and we should 
darken ourselves by words without knowledge. 

3. The last caution, which in the application of 
this subject I would suggest, is against rash judgment 
respecting providential events. " There were some 
who told Jesus of the Galileans, whose blood Pilate 
had mingled with their sacrifices; and Jesus answer- 
ing said unto them, suppose ye that these Galileans 
were sinners above all the Galileans, because they 
suffered such things; or those eighteen upon whom 
the tower in Siloam fell and slew them, think ye that 
they were sinners above all men who dwelt in Jeru- 
salem? I tell you, nay." The judgment which our 
Lord here condemns, is not uncommon. It is natu- 
ral, though very unreasonable and unchristian, to 
judge of men's characters from their misfortunes or 



382 



prosperity. Designs and enterprises, however daring, 
imprudent, or presumptuous, if they are very suc- 
cessful, are generally much applauded. They who 
prosper in this world, are supposed of course, to be 
the favourites of heaven. If doctrines spread and 
rapidly increase, the ready sentence is, they are of 
God. If our enemies or opponents suffer loss or any 
adversity, we are too ready to construe it a judg- 
ment of heaven declarative of their faults; a judicial 
visitation. And generally, those who are much af- 
flicted in this world, we incline to suppose are sinners 
more than others. The supposition is erroneous, the 
judgment rash. In many, very many instances, 
"whom the Lord loveth, he chasteneth, and scourgeth 
the son whom he receiveth." Was the false prophet 
of Mecca sent of God, because his arms were pros- 
perous, and his religion was spread over a large part 
of the world ? Were the apostles of our Saviour sin- 
ners more than others, because they were "of all 
men" most persecuted, and seemingly " most mise- 
rable?" Too often is it a fact, that as St. James says, 
we are "not doers of the law, but judges." It is 
not for us to fathom the counsels of the Almighty, 
nor to say for what end men in this world suffer af- 
fliction. It has already been observed, and I trust 
that with none of you there can remain a doubt, that 
many of those signal and most tremendous judgments 
recorded in the holy scriptures, were inflicted not so 
much to show us the character of the sufferers, as 
to warn us to repent, lest we also perish. The sud- 
den and awful death of one of them, especially was, 
as we have seen, to teach us the necessity of strictly 
observing the word of God ; and that no zeal for his 



383 



honour or worship, can justify any departure from 
his commandments. If we would serve God accepta- 
bly, we must follow his direction ; if we would seek 
him, it must be after that due order which he has 
himself appointed. 

And if so, if such be the main inferences, then 
sanctify yourselves. Endeavour more and more, in 
heart and life, to be conformed to the word and will 
of God. Worship him, not only with the spirit, but 
with the understanding, and in truth. All the rites 
and ordinances which the Lord has appointed, be 
careful, according to their nature and design, reli- 
giously to observe. His church you are to enter as 
an ark of refuge, but not to touch it contrary to his 
word. Do nothing to hinder or disturb its unity, 
nor to cause or perpetuate divisions. Carefully avoid 
all rash judgment and uncharitable censures; and 
*' be not hasty to utter any thing before God," re- 
specting either his nature, his word, or his provi- 
dence. View him as exalted above the heavens, and 
infinite in every perfection. Remember that he is 
wise and good, whilst we are blind and sinful; and 
that to speak of him and his ways, beyond what he 
has revealed to us, is to "darken counsel by words 
without knowledge." 

From such sin and such peril, may the Lord in 
his mercy preserve us all, through his love to us in 
Jesus Christ. Amen. 



SERMON XXV 



THE UNFRUITFUL HARVEST. 



Jeremiah, viii. 20 — 22. 

The harvest is pasty the summer is ended, and we are not saved. 
For the hurt of the daughter of my people, am 1 hart; I am 
black; astonishment hath taken hold on me. Is there no 
balm in Gilead? is there no physician there? vjhy then is 
not the health of the daughter of my people recovered? 

It is an error, or natural propensity of fallen man, 
to trust in the world ; to confide in his own wisdom, 
or in the things of this life, rather than in him who 
made and governs all things. The deceitfulness and 
misery of such an earthly confidence, is clearly ex- 
emplified in the history of the Jews; in that part of 
their history particularly, to which the prophet in 
these words has reference. Notwithstanding the 
solemn and often repeated admonitions given them to 
trust in God, and the painful experience they often 
had of the peril and folly of departing from his word, 
they were at this very time trusting in the Egyptians, 
as their aid and support against their enemies. Here 
we behold Jeremiah, with great tenderness and deep 



385 



anxiety, lamenting their infatuation, and endeavouring 
to awaken in their minds repentance and a sense of 
their duty. In this text he first represents the com- 
plaint of the people, and their despondence in a state 
which seemed so hopeless. 66 The harvest is past, 
the summer is ended, and we are not saved. " The 
season has expired, and the time gone by, when we 
expected deliverance ; but we look in vain for help 
from our friends ; the Egyptians afford us no relief. 
The prophet then expresses his own feelings for their 
distress; "For the hurt of the daughter of my peo- 
ple am I hurt. I am black ; astonishment hath taken 
hold upon me." He sympathized deeply in their 
misery ; he was violently exercised, like a person in 
the agonies of death. 

He next inquires if there be no remedy in such a 
case ; " Is there no balm in Gilead? Is there no phy- 
sician there?" Were there no means of relief? Was 
there no one able and willing to deliver them from 
their distress? Yes, certainly ; he supposes, he takes 
it as a point which no one can doubt or question, that 
there is a remedy at hand ; there is a physician in- 
finitely able to give relief. And therefore, he con- 
cludes by asking, 6i Why then is not the health of 
the daughter of my people recovered?" And a very 
pertinent question it is. Why should we languish 
with sickness when a remedy in within our reach? 
Why did the people remain in that wretched state, 
when the Lord their God was able and willing to 
give them deliverance? 

Such, in its primary application to the Jews, is the 
sense of this passage. But those careless worldly 
souls, have long since been called to the eternal world 

3 



385 



to give account to Him who knew their hearts, and 
saw their perverseness. With them we have no con- 
cern. But in the more general and true application 
of the text, it is to be feared that we are deeply in- 
terested. It will direct our attention to the case of 
those who have lost their seasons of grace ; also to 
the wretchedness of their state, and how they may 
be delivered from it. The view of a subject in which 
we are so nearly concerned, it is hoped, will be found 
profitable. And let us not forget to look with pray- 
ing hearts to Him who alone has power to make it so. 

I. First then, there are people to whom the first 
part of this text may be applied, of whom we fear 
it may still be said, that their " harvest is past, their 
summer is ended, and they are not saved." It was 
aptly applied to the case of the Jews, who had not 
received succour and deliverance at the time ex- 
pected ; who, by trusting in human aid, had provoked 
the Lord Jehovah to withdraw his protecting arm, 
and expose them to their enemies. Through their 
weakness of faith, and love of the world, they had 
lost the fittest and most favourable season of imploring 
aid from heaven. But with equal fitness and pro- 
priety, we may apply it to those who neglect the 
time and means of salvation, from their spiritual foes, 
sin and death, and final perdition. Seasons and op- 
portunities of repentance, and conversion, of growth 
in grace, and working out our final salvation, are 
very aptly, and therefore very often compared to the 
summer of the natural year, when we till the ground 
and sow the seed, and reap the fruits of the earth in 
abundant harvests. It is more than possible, it is 



386 



not uncommon, to neglect these seasons of spiritual 
husbandry ; to pass the summer in idleness and sloth. 

Look on the season of youth ; consider how fa- 
vourable an opportunity young people have to escape 
the snares of sin, by early walking in the way of 
God's command, and acquiring habits of piety and 
good living. As men advance in age, without reli- 
gion, the mind becomes callous, and hardened in 
transgression, and is with far more difficulty awakened 
to righteousness. In youth, the mind is docile, the 
conscience tender, and the moral sense is more acute. 
The mind, not yet corrupted by vicious courses, nor 
rendered callous by sinful habits, not spoiled through 
vain philosophy nor the pride of reason, is then in 
the best state to receive instruction, to imbibe the 
wholesome principles of truth and righteousness, and 
the renovating doctrines of the Saviour's cross. 
Youth is the time for remembering the Creator, and 
becoming the disciples of a meek Saviour. It is the 
natural season for devoting ourselves to God 5 it is the 
time most favourable to religion. But how often is 
this blessed season lost! In many, very many cases, 
this spring of life is given up to vanities and folly ; 
the summer is wasted in spiritual idleness ; and in 
the autumn of life, instead of a rich harvest of grace 
and wisdom, they are poor and hopeless. 

With no less fitness our subject applies to those 
who make no religious improvement from providential 
events. Time would fail to number the calls and 
admonitions to repentance and amendment, which the 
Lord in mercy sends us; and how often are they sent 
in vain ! In the just, and wise, and gracious dealings 
of his providence, various afflictions and judgments 



388 



are sent to awaken men to righteousness ; and yet 
they sleep on and take their rest. In " many unhappy 
cases do men neglect improvement, even from these" 
the last resort (as we may say,) of the God of mercy 
for their conversion. They disregard the frowns, 
as they had hefore done the smiles of their heavenly 
Parent. Of those who are thus hardened to the va- 
rious and repeated calls of his providence, most truly 
may it be said, the summer is past and they are not 
saved. It may indeed be said at the close of every 
day* and especially of every Lord's day, which we 
live without improvement. These are gracious sum- 
mers ; they are so many propitious seasons for labour- 
ing in the Lord's vineyard, and securing a harvest of 
life and glory. Every Sunday evening, may unre- 
penting sinners adopt the language of desponding 
Israel ; "The harvest is past, the summer is ended, 
and we are not saved." An opportunity has been 
given us of regarding the things of another world ; 
but our thoughts, our treasures, our hearts, are still 
in this. Salvation has been freely offered us, and yet 
we are not saved. Most solemnly have we been ad- 
monished to repent and turn to God, and yet we live 
in our sins, and are without God in the world. Such 
a season is this present day, whose blessed light we 
now behold ; and God only knows who, and how 
many, at the close of it, will have occasion to take up 
the same lamentation. 

Times of particular awakening, are seasons of grace 
too often lost. There are, with almost every one, 
periods in the course of life, when the mind is im- 
pressed with serious thoughts of sin, and death, and 
judgment; when conscience is stung with remorse, 



389 



and the heart is awakened to righteousness. Who 
has not seen the time when the terrors of the Lord 
roused up the soul from its sleep ; when it appeared 
to be a fearful thing to fall into the hands of the living 
God ; when the soul seemed too precious to be lost ; 
the Lord's mercies too great to be despised ; when 
heaven appeared more valuable than the earth, and 
eternity longer than time ! These are seasons when 
God's Spirit is striving with us ; seasons favourable 
for sowing the seeds of grace, and if faithfully used, 
God would multiply the blessing ; H to him that hath 
shall be given, and he shall have abundance ; and 
from him that hath not (any increase of these talents,) 
is taken away that he hath." And this last, most 
unhappily, is the case of very many. These sea- 
sons of grace likewise, propitious as they are, thou- 
sands suffer to pass away with no permanent improve- 
ment. 

And thus do we see, how applicable to the present 
state of religion, is the first part of our text. 

II. And the second, we shall find, is equally appli- 
cable to ourselves. Here the prophet, in strong 
figurative language, bewails the wretched state of 
those who have thus neglected their seasons of mercy 
and grace. 66 For the hurt of the daughter of my 
people, am I hurt." He deeply sympathizes in their 
miseries. "I am black," (he adds,) "astonishment 
hath taken hold upon me." And in the next chapter, 
he continues the lamentation in still more pathetic 
strains: "0 that my head were waters, and mine 
eyes a fountain of tears, that I might weep day and 
night, for the slain of the daughter of my people." 



390 



Reason there must have been for such a lamentation. 
Extremely wretched, and most awfully distressing, 
must have been the state which could excite in the 
prophet's breast, such heartfelt commiseration. 

And such it will certainly appear, if we view it in 
regard to those who have not profited by the means 
and opportunities of religious improvement. 

For first, it is evident and certain, that the seasons 
which have thus been lost, can never be recovered. 
Time past never returns; and yet, obvious as it is, 
this is a truth, which, while time passes, men seem 
to forget. When we observe how many people spend 
their time, they seem to think that it has no value, 
or will have no end. When it is past, however, we 
better view its worth. Many upon their death-bed, 
and soon may we upon such a bed, deplore in vain 
the many hours spent in vanity. With agonizing re- 
morse you may then look back on the days of youth, 
that favourable season, when you might have chosen 
a better part, which none could have taken from you; 
when God might have been your friend, and Christ 
your strength, and heaven your portion. Had you 
remembered your Creator then in the days of your 
youth, you would have escaped a thousand sins in 
the course of life, and found your hopes continually 
brightening as time advanced. Your language then 
would have been, 6i For me to live is Christ; to die 
in gain." With anguish unutterable, may we yet 
look back on seasons neglected, mercies abused, and 
dealings of providence sent to teach us wisdom, and 
sent in vain. God has often called us by his mercies, 
but we have not come ; he has alarmed us by his 
judgments, but we have not learned to fear him. 



391 



His commands have been repeated, but we have not 
obeyed them. His sabbaths have passed over us, 
and we have made no improvement. Ordinances and 
means, and opportunities unnumbered, have graciously 
been vouchsafed, but every one is lost. Not a week, 
not a day, not an hour, can be recalled. 

Nor is it sure that these favours will ever be re- 
newed. Perhaps the seasons which are lost, are all 
that divine wisdom will see fitting to give us. Ano- 
ther harvest, another such summer, may not return. 
We incline, especially when in health, to promise 
ourselves many years, and seasons, and opportunities 
yet to come ; and blessings which have long been 
enjoyed, we very naturally suppose will still be con- 
tinued. In religion especially, where we ought to 
be most apprehensive, we are most secure. People 
generally think there will be hereafter time enough 
to prepare for heaven. But the event commonly 
shows the extreme folly of postponing to the last 
part of life, what should occupy the first. At every 
age, and every hour, we are subject to death, which 
is an entire termination of our spiritual summer, and 
of every season of grace. And though our life for 
many years should be prolonged, those gracious times 
of refreshing from on high may not return. Such 
favourable opportunities of hearing the word of God, 
of acquiring religious knowledge, and profiting by 
the means of grace, may never again be our portion. 
All especial strivings of the divine Spirit, may hence- 
forth be discontinued. Of us may God say, as he 
once did of Ephraim, u He has joined himself to 
idols ; let him alone. " " Let him henceforth go on 
his own way. Afflictions and judgments, and all ye 



392 



gracious corrections of a merciful providence, let him 
alone. Ministers of the gospel, ye messengers of 
peace and salvation, cease to cast your pearls before 
swine. Let conscience never again awaken him to 
repentance, nor disturb his repose. 

Under this head we should also consider, that ne- 
glecting to make improvement in seasons of grace, is 
itself a grievous sin, and very offensive to God. It 
will be more tolerable for Sodom and Gomorrah in the 
day of judgment, than for those cities and towns 
and other places which have been blessed with the 
light of truth and the means of grace, without pro- 
fiting by them. The men of Nineveh will rise up 
in judgment, and condemn thousands of impenitent 
souls who live amidst the ministrations of the gospel 
in Christian lands. We have reason to believe that 
there is nothing which more provokes the indignation 
of heaven, than despising the means of grace, and 
resisting the striving of God's Spirit. This seems 
to be that sin against the Holy Ghost which shall not 
be forgiven. To this has the apostle reference when 
he says, "How shall we escape, if we neglect so 
great salvation ? ?? What excuse can we render who 
have buried not only one but ten talents in the earth? 
Who are hardened against the mercies, and judg- 
ments, and long-suifering of God, and have done 
despite to the Spirit of grace? 

To all these awakening considerations, we may add, 
that by refusing to profit by these dispensations of 
mercy, our hearts become more hardened. Every 
sermon you hear will do you good or hurt; be a 
savour of life or of death. There is no state of neu- 
trality in religion \ he who is not for the Saviour is 



393 



against him; we gather with him or we scatter abroad. 
Whilst under the discipline of the Almighty , we rise 
or fall, grow better or worse. If we stumble upon 
the Rock of our Salvation, we shall be broken; it is 
set for the fall, as well as for the rising again of many. 
Every Lord's day which passes, leaves some impres- 
sion on the mind, of better or of worse. And the 
more you hear the gospel with unconcern, the less 
likely are you in future to be awakened when you 
hear it. 

Who then can wonder that the holy inspired 
prophet is so deeply affected with the misery of this 
state? Extremely deplorable is indeed their situation, 
who have lost those blessed seasons which can never 
be recalled, and of which it is awfully doubtful 
whether they will ever be renewed; who, during 
the summer of salvation, when they might have been 
healed of their infirmities, have added sin to sin; 
who, instead of making their peace with God, have 
grieved his Spirit, wearied his patience, and pro- 
voked his indignation. Such people, (dreadful to 
utter,) have trodden under foot that blood of the new 
covenant, in which they should have washed away 
their sins; their hearts have been hardening like 
clay beneath the meridian Sun of Righteousness, 
which should, like wax, have melted into penitence 
and submission. It is a sight at which angels might 
weep. Did we rightly view its misery, we should 
wish that our head were water, and our eyes a foun- 
tain, to vent our grief and evince our repentance. 

III. But is this state then entirely hopeless? " Is 
there no balm in Gilead ? Is there no physician 

4 



394 



there?" This is the third head proposed for consi- 
deration, and no one of the three can be more inter- 
esting. For we may well fear, that this deplorable 
state is the condition of many, if not of all of us who 
are present. Which of us can say that we have not 
neglected many means and seasons and opportunities 
of religious improvement? Great then must be the 
comfort, and exceedingly interesting the assurance, 
that u God is merciful, slow to anger, of long-suffer- 
ing, and of great kindness, and repenteth him of the 
evil," even after it is denounced against the wicked. 
If we 6i will turn away from our wickedness which 
we have committed, and do that which is lawful and 
right, we shall save our soul alive." We have the 
comforting assurance, that there is balm in Gilead ; 
there is mercy with God. 66 If any man sin we have 
an advocate with the Father." "At what instant," 
(saith the Lord by this same prophet, eighteenth 
chapter,) " I shall speak concerning a nation, and 
concerning a kingdom to pluck up, and to pull down, 
and to destroy it, if that nation, against whom I have 
pronounced, turn from their evil, I will repent of 
the evil, which I thought to do unto them." Yes, 
there is mercy with God which rejoiceth against 
judgment; there is a physician in Israel to dispense 
that mercy, to administer that balm of Gilead, that 
healing medicine to every penitent, humble, faithful 
soul. With regard to us who are here present, 
though the chief of sinners, we may humbly hope 
the case is not hopeless. Would the Lord bring us 
together in this his house and presence, if already he 
had cast us off? He does not yet let us alone ; again 
does he speak to us in the language of mercy and 



393 



Jove; he is still inviting us by his word, and striving 
by his grace. Another season of his holy time he is 
adding to the number already given. The Saviour 
of the world is here again in the midst of a few as- 
sembled in his name. To those who hunger and 
thirst after righteousness, he is ready to minister 
that precious balm which alone can heal their sick- 
ness. Thanks be to God, that the battle, we may 
believe, is not yet lost; though foiled and often re- 
pulsed ; though even retreating, we are yet in the 
field, and under that Captain of our Salvation, who 
is able and willing to conduct us to certain victory. 
However weary in the conflict, or heavy laden with 
a sense of guilt, come unto him, and he will give you 
rest. "Though your sins are as scarlet, they shall 
be like wool ; though red like crimson, they shall be 
white as snow." u If we confess our sins, God is 
faithful and just to forgive our sins, and to cleanse us 
from all unrighteousness." 

If it then be so ; if the Lord be so merciful and 
long-suffering, why are we not saved ? Why are we 
still in doubt, and sin, and unbelief? Why are we 
not rejoicing in hope ? " Why then," (concludes the 
prophet,) "is not the health of the daughter of my 
people recovered?" This, brethren, is a close and 
heart-searching interrogation, from which especially, 
we should make the improvement of our subject. If 
the Lord does still continue to us the seasons of mercy 
and the day of salvation ; if the medicine for a sinful 
soul be still prepared, and the physician ready to give 
it ; if the arms of God's mercy be yet open to re- 
ceive; the hand of Christ held out to lead, and his 
Spirit ready to strengthen us, what reason have we 



396 



to offer for not being saved ? Why are not all Chris- 
tians? Why does any one continue without hope, 
and without God in the world ? The prophet had no 
occasion to answer this question. It is left to our 
own conscience ; the reason is too obvious ; the fault 
is wholly ours. "Ye will not," (saith Jesus,) "come 
to me, that I should give you life." On his part 
u all things are ready," but we refuse to come. We 
trust in Egypt; our hopes, our treasures, our hearts, 
are in the world. The love of the world, and its 
various amusements ; an intemperate pursuit of its 
wealth and honours ; a destructive fondness for a vain 
show ; a routine of dissipation and scenes of pleasure ; 
habits of levity, mirth and laughter 5 too much 
thought for the morrow, and anxious fears of want 
and suffering in the time to come ; these are among 
the principal causes of the low state of religion, and 
of our profiting so little by our religious privileges. 
Hence it is, that our spiritual state, far from being 
as it should be, better, is, we may well fear, worse, 
more cold and dead, than it was the last year. 

And are we content with this state of things? Do 
we intend thus to live, and thus to die ? Does it awa- 
ken in us no solicitude or alarm, that while we -are 
walking blindfold on the brink of the grave ; while 
we know not but the next moment we may be called 
to the eternal world, we have no assurance that we 
shall be saved in Christ, or accepted of God? For 
such a condition of the daughter of God's people 
must not his prophet be hurt? While his labours are 
thus unfruitful, the blackness of discouragement will 
darken around the minister of Christ, and fill his soul 
with astonishment and grief. 



397 



Let Christians learn from our subject to trust less 
in the world, and more in God. Look no more back 
to Egypt, but rejoice that you are delivered from its 
bondage, and in the Lord's strength go on conquering 
and to conquer. While there yet remains so much 
land to be possessed ; so many evil desires and vicious 
habits to be subdued ; so many noble, godlike virtues 
to be attained, let us put on the whole armour of 
God, and by patient continuance in well doing, go on 
to perfection. This subject we ought to apply, each 
one, who knows the plague of his own heart, indi- 
vidually to his own case. The blindness of mankind, 
or their disregard of their immortal destinies, is a 
strange infatuation. The children of this world in 
their generation, even the birds of the air, are wiser 
than men in their religious concerns. "The stork 
in the heaven knoweth her appointed times ; and the 
turtle, and the crane, and the swallow, observe the 
time of their coming, but my people know not the 
judgment of the Lord." All the unnumbered mer- 
cies which we daily enjoy ; our bibles and our Sab- 
baths, our sacraments and sermons, without a due 
improvement, will but add to our condemnation. 
Our boasted privileges of light and liberty, do but 
increase our guilt and shame, if we walk still in the 
darkness of sin, and are slaves to evil passions. 
Every additional mercy which flows from the fountain 
of divine goodness, leaves the sinner without excuse. 

God forbid that we should be left without hope ; 
God forbid that this blessed season of grace should 
with any of us be also lost. While balm remains in 
Gilead ; while the " fountain for sin and unclean- 
ness," remains open ; while the Lord, with patient 



39S 



goodness, is still stretching forth his hand to a diso- 
bedient and gainsaying people, let us not despair of 
salvation; but rather repair without delay, to the 
physician of our souls, that our health may be spee- 
dily recovered. And to the God of our salvation; 
to the Father, Son, and Holy Ghost, be rendered 
eternal praise. 



SERMON XXVI 



OX THE WORTH OF THE SOUL. 



Matt. xvi. 26. 

What is a man profited, if he shall gain the whole world, and 
lose his own soul? Or what shall a man give in exchange 
for his sold? 

In discoursing on a subject so common, and so 
familiar to a Christian congregation as these words 
propose, novelty will not be expected. To awaken 
your serious attention to truths which it equally con- 
cerns all men deeply to consider, is what in the 
present discourse will be, the Lord permitting, 
attempted, and we hope, through his blessing, that 
it is all which on the preacher's part will be ne- 
cessary. 

That we, respected friends and brethren, during 
our short continuance in this mortal state, have a soul 
to dispose of 5 that our immortal destiny depends on 
our choice and conduct in this present world, is a 
consideration in itself, sufficient to awaken in every 
reflecting mind the utmost solicitude, and the deepest 
concern. Our Lord having put such a question as 
this now before us, had no occasion to give the an- 
swer ; it is very evident that no price of equal value 



400 



can be received in exchange for the soul ; that our 
immortal welfare in that state of being to which we 
are so rapidly advancing ; that our eternal salvation 
in Jesus Christ, is incomparably more estimable and 
precious, than all the wealth, and joys, and hopes of 
this present state. Our bodies are mortal, and will 
return soon to the dust of which they were made, 
but the spirit of man ascendeth upward ; it is from 
that God who hath immortality, and though heaven 
and earth pass away, it shall not cease to be. 

But how or where shall it be? In what state of 
bliss or wo shall its immortal destiny be fixed? What 
good is to be expected here? What pleasure is at- 
tainable in this present life, worthy to be compared 
with that endless bliss promised to the faithful in Jesus 
Christ? This is our present subject. 

We might show that the pleasures of sin are of 
little real value ; that the way of transgressors is 
hard ; that there is no peace to the wicked 5 that all 
the enjoyments to be expected from a vicious life, 
are more than balanced by attendant evils ; that the 
ways of God, to those who delight in them, are ways 
of pleasantness, and that the paths of pure and un- 
defined religion, are paths of peace. They who love 
God and keep his commandments, shall want no 
manner of thing that is truly good, and will promote 
their best interest. But at present, we will pass 
over these considerations, and meet the worldly man 
upon his own ground ; we will allow the pleasures of 
sin to be what and all that its most ardent votaries 
may conceive. Our Lord, to show their folly, has 
put the case most strongly in their favour; he sup- 
poses the worldling to have attained the utmost of 



401 



his desires, even to have gained the whole world. 
And then demands what he is profited, if he has no 
hope beyond this world? If after his pleasing dream 
in a few short years has passed away, he must awake 
in hopeless misery ! 

Let us then attend to this bargain which we are 
all now making. Consider, I beseech you, with that 
awakened concern which the subject demands, what 
is the utmost value of this present world ; what, at 
the lowest estimate, is the worth of eternal beatitude; 
and what possible thing there is, which, without the 
greatest folly, you can give in exchange for your soul. 

First, then, we have no intention to undervalue 
those earthly pleasures which men so eagerly pursue. 
Set your own valuation on all the things of time and 
sense ; remove all bounds and obstacles to the full 
attainment of your utmost wishes. We will suppose, 
what never has been, nor will be realized, that you 
have gained the whole world ; that there is nothing 
on this terraqueous globe, nothing of its lands, its 
tenements, its commerce, its wealth or power, which, 
according to human estimate of property, you may 
not call your own. And what then will be the 
amount of your gain ? What the utmost value of 
your riches? The earth would then be no more 
fruitful, than if equally divided among its millions. 
It would yield no new production to gratify your 
taste, nor would its seasons be more propitious. The 
fish of the sea would still continue to glide through 
its mighty waters, and to take pastime therein. The 
waves thereof would rage and swell, however your 
life might be in jeopardy. The birds will wing their 
airy flight, regardless of him, who boasts of being 

5 



402 



lord of the whole earth. Diseases, and pains, and 
death, will show no respect to your exalted station. 
Not all the streams which wind their course and 
water your domains, would cool your tongue in a 
burning fever; nor would the honours and titles 
which should dignify your character, and adorn your 
name, give any ease or relaxation to bodily pains. 
Very few of the evils of life would be averted or 
made less by the increase of our possessions. Our 
friends would not be more sincere, nor our life pro- 
longed, nor its troubles lightened. The fears and 
cares, and sorrows of the rich, are probably as many and 
great as those which are felt by the poor and humble. 
People of moderate fortune and less ambition, enjoy 
more tranquillity and peace. In proportion as a man 
is exalted above his fellows, he becomes the object of 
their envy, and his fears and perils are multiplied. 
Short was the career of that Grecian conqueror who 
is called the Great. Scarcely had Caesar attained the 
perilous height of his ambitious projects, when the 
sword of Brutus reached his heart. And what was 
the end of that man whose splendid victories so lately 
dazzled the world, and threatened to subdue it? 
Man abideth not in honour ; in his proudest state he 
walketh in a vain show. Many who have reached the 
envied summit of earthly glory, have ardently wished 
for retirement and ease. 

That man most truly possesses the world who en- 
joys the most of it, or who renders it most subser- 
vient to his real happiness and best good. Hence 
does our Saviour Christ declare, " Blessed are the 
meek, for they shall inherit the earth. " Their en- 
joyments are more pure ; have less alloy of disap- 



403 



pointment and painful care. Gaining the world does 
not enlarge our powers, nor augment our capacity of 
enjoyment. On the rich man the sun shines with no 
brighter, nor the moon with milder rays, than on the 
meanest slave. To the poor are the dews as soft, 
the flowers as fragrant, and the rains as refreshing, 
as to the opulent and great. The shining vestments 
which decorate our persons ; the splendour of our 
equipage ; the ornaments of our habitations, are 
beauties which can but gratify the eye, and all who 
behold may equally enjoy them; and our display of 
them is from the vanity of convincing others that we 
are happy. We may add too, that our possessing 
the whole world, or any large part of it, is in a great 
degree but imaginary. It is but a little of its trea- 
sures which, however we may waste, that we can 
really use; but a little of its fruits and abundance 
that an individual can truly enjoy. Of all the pro- 
ductions of the earth, we can but take for food that 
which nature needs ; if we take more, we are less 
happy. The humblest Christian can eat and digest 
as much food, and with as good relish, as the proudest 
monarch. In the peasant's cottage the air is as pure, 
and sleep as sweet, as in a palace. "When goods 
increase," saith Solomon, "what good is there to 
the owners thereof, saving the beholding of them 
with their eyes? The sleep of a labouring man is 
sweet, whether he eat little or much ; but the abun- 
dance of the rich will not suffer him to sleep." In- 
deed it would not require the wisdom of Solomon to 
show that all inordinate desires, however indulged, 
diminish, rather than add to the happiness of the 



404 



present life. They are happiest who use moderation, 
and "are temperate in all things." 

But though God has set bounds to human ambition, 
as he has to the waves of the sea, and avarice can 
retain but little in its eager grasp, it is still awfully- 
true, that men may, by their attempting to gain the 
world, lose their souls. By forgetfulness of God, and 
despising his mercies, while they pursue and idolize 
the world, they forfeit their hopes of life immortal. 
Where your heart is, will be your treasures. Small 
and wretched may be the portion of temporal good, 
which, after a whole life of anxiety and toil, you ac- 
tually obtain. However inordinate is your love of 
riches, and though you devote your hours and days 
and years to the mammon of unrighteousness, you 
may still end your painful life in poverty. You may 
adopt the libertine's maxim, u Let us eat and drink, 
for to-morrow we die." You may devote your time, 
and the energies of your body and mind, to sensual 
pleasures, and find in consequence, your health de- 
stroyed, and your pains increased ; yet the bargain 
is made ; your soul is disposed of ; you have chosen 
this world for your portion, and have relinquished 
all interest, and all hopes in Jesus Christ. What the 
most prosperous gain, compared with the whole world, 
is but very little; and the gain of very many is much 
less. Esau had but one meal in exchange for his 
birthright. Judas Iscariot, for his hopes in Christ, 
had but thirty pieces of silver, one single handful of 
glittering trash ; and even this little he was soon, like 
many others, constrained to throw down, with bitter- 
ness and sorrow. And many, very many there are, 



405 



who sell their souls at as low a rate. Their sinful 
courses make them unhappy in this present life; 
their unrestrained desires increase with indulgence, 
and their painful pursuit of pleasure ends in despair. 

In estimating what men obtain in exchange for 
their souls, much might be said, and ought to be con- 
sidered of the shortness of life; the uncertainty of 
all earthly enjoyments, and the many evils to which 
men, in their best estate, and most prosperous cir- 
cumstances, are exposed. But what has been said, is 
more than sufficient to evince that not only what you 
will probably obtain, but the utmost you can with any 
reason expect or look for in a sinful life, is very little; 
and that little very doubtful. 

Let us then proceed to consider the worth of the 
soul, and what it is which the sinner gives for his 
worldly hopes and pleasures. And here we have no 
need to magnify or exaggerate ; the hopes of heaven 
and immortal blessedness, infinitely surpass all that 
man can hope for in this present world. The soul 
is that part of our nature which was made in the 
image of God ; it comprises all intelligence and ra- 
tionality ; it is what ennobles man above all other 
beings of this earth, and ranks him a little and but 
a little lower than the angels. Without the soul, 
man would rank below many of the brute creation. 
Men may kill the body, but to destroy this spiritual 
part of his nature, is what God alone can do. The 
soul is endued with immortality ; its powers are not 
subject to decay. Though worlds should be dissolved, 
and heaven and earth should pass away, still will 
the soul exist, and its faculties perhaps increase ; 
through eternity it will continue in happiness or in 



406 



wo. If the former shall be its blessed portion ; if 
after the termination of this short life, your immortal 
spirit shall be received into the blessed mansions of 
heaven and dwell with Christ for ever, you will save 
your soul alive. But if you choose in this world to 
have your good things ; if you neglect that great sal- 
vation which the God of mercy has provided, your 
soul will be lost ; it will be hopelessly wretched in 
its future state. And this is indeed a dreadful per- 
dition ! The language used by the inspired writers, 
to express the misery of souls condemned; such as 
the smoke of their torment ascending up for ever ; 
the lake of fire never quenched, and the worm that 
never dies, though it is figurative, is intended cer- 
tainly to convey to our minds terrific apprehensions 
of its wretchedness and despair. The joys of heaven, 
on the contrary, are represented as exceeding every 
thing which language can express. Such is the un- 
speakable worth of the soul ; it is capable of enjoying, 
and through the merits of Christ, and the mercy of 
God, it may enjoy immortal blessedness, and partake 
of the felicity of heaven. To miss of that felicity, 
and sink into hopeless perdition, is indeed to lose the 
soul. Any compensation of worldly wealth or ho- 
nours, and all that we can hope for here, is scarce 
worthy of consideration ; the soul is lost. 

But though these things are taught of God and 
cannot be denied, men are slow of heart to receive 
them. Sin blinds the eyes and perverts the judg- 
ment. Many and great are the temptations to evil. 
A corrupt heart loves the wages of unrighteousness ; 
our affections are strongly drawn to the world, and 
we naturally forget the soul, both its worth and its 



407 



welfare. By raising our view to higher beings, we 
may better see its value. Behold the angels of hea- 
ven ; those pure intelligences who have not, like 
men, their u understandings darkened," nor are they 
like us, "alienated from the life of God, through 
the ignorance that is in them, because of the blindness 
of their heart." They view all things as they truly 
are ; and how do they view, how do they estimate 
the worth of the soul ? We may well judge from the 
readiness and pleasure with which they minister to 
its salvation. They dwell around those who fear 
God, and deliver them from their spiritual foes. As 
the messengers of God, they fly on the wings of love 
to promote the work of redemption. With what 
delight did one of them proclaim to the shepherds of 
Judea the joyful tidings of the Saviour's birth ! And 
suddenly there was with that angel a multitude, and 
probably the whole multitude of the heavenly host 
praising God, and congratulating men. They are 
not interested in our salvation, except by the bonds 
of love 5 they are in dignity exalted to the third 
heaven, and dwell in the presence of God, and in the 
realms of bliss ; and yet they take a deep interest in 
the state and destiny of every soul ; they know its 
inestimable worth ; they weep over its follies ; they 
tremble at its perils, and they rejoice with great 
gladness when it is rescued from perdition. Yes, 
M there is joy in the presence of the angels of God 
over one sinner that repenteth." No sooner was the 
soul of that despised beggar, Lazarus, released from 
its diseased and mortal body, than the angels carried 
it to Abraham's bosom ; to the mansions of beatitude 
prepared by the Saviour for the Israel of God. And 



408 



what is their employment in their celestial habita- 
tions ? They cease not day and night to celebrate the 
deliverance of souls from sin and death ; of all the 
themes which fill the universe with the praise of God, 
they prefer to sing the new song of Moses and the 
Lamb ; the triumphs of the Redeemer ; the love and 
mercy of God displayed in the salvation of mankind. 
How precious then must be the soul ! Its deliverance 
from perdition is the favourite song of the angelic 
host ! If you lose your soul, you lose a treasure 
which angels and archangels are never weary of ex- 
tolling ; a treasure so infinitely valuable^ that to 
Christ who gives it, shall be ascribed eternal praise! 

And we have to the same purpose testimony higher 
than angels, or any created beings ; we have the tes- 
timony of God their Creator. For what is the sub- 
ject of his word ; what the end and purpose of his 
miraculous providence? For what did he at sundry 
times, and in such divers manners speak to our 
fathers by his prophets, and in later times by his 
Son, but to save our souls from being lost ; to rescue 
the immortal part of man from endless misery? For 
this did he lay aside the terrors of divine justice, and 
meet the first guilty pair in their lost paradise, with 
the consoling promise of an Omnipotent Redeemer. 
For this were a few saved in the ark, from the gene- 
ral deluge. For this was Abraham called to leave 
his country, and his posterity, separated from an 
idolatrous world. For this, to carry on the great 
work of our salvation, his descendants were rescued 
from bondage, and conducted by the mighty hand of 
God, to the land of Canaan. And the subsequent 
wonders which time would fail to tell of, have their 



409 



source in the benevolence of the deity in saving the 
souls of men. Look at that greatest of all wonders, 
that most astonishing of all miracles, the incarnation 
and advent of Jesus Christ. Why did God send his 
Son into the world and bestow on the least deserving 
of all his creatures, this unspeakable gift? And why 
did the Son, by whom all things were made ; who 
was seated above all thrones ^ind dominions, leave the 
bosom of his Father, take upon him (not the nature 
of angels, which, if he had taken it, would have 
been a wonderful condescension, but) the seed of 
Abraham; even this our corrupt nature ? Why did 
he endure for thirty years, the contradiction of sin- 
ners, and submit to be scourged and crucified and 
slain ? Why was the grave opened, death conquered, 
and captivity led captive? It was because, in the 
view of a benevolent, wise, and merciful God, the 
soul is of great value, and he was not willing that it 
should be lost. Can you then think lightly of a soul 
for which such a price was paid ? << Ye know that 
ye were not redeemed with corruptible things as 
silver and gold." Such trifles could avail nothing 
in ransoming a sinner. Lay the whole world in a 
scale against one soul, and the whole world would 
appear lighter than vanity. Your soul was redeemed 
H with the precious blood of Christ/' No other 
sacrifice than the Lamb of God, the eternal Word 
made flesh, could take away the sins of the world. 
To effect this wondrous deliverance, and that a sin- 
ner may be just with God, he did a new thing, and 
a greater thing than the first creation; he gave a 
Saviour, who is both « the root and the offspring of 
David 5" who was the Creator of the world, and yet 

6 



412 



chastising providence, how shall we endure his 
wrath ? 

Infinitely then does it concern us all, faithfully and 
truly to examine ourselves, whether such may not be 
our folly. Each of us has an immortal soul, of far 
greater worth than has been, or by your present 
preacher can be described, which must be saved or 
lost, and that soon. A few years at farthest, a very 
few, and the fearful result will be decided; our doom 
inevitably be fixed. It is, we hope and pray, 
your purpose and intention, not to lose your soul ; 
but remember, that to save it is not a small thing ; 
the righteous are scarcely saved. It is a great work, 
and should be the chief business of our life. It is a 
great salvation which you are to work out. The 
enemies of your soul are many and powerful ; there 
are fieshly lusts which war against it ; there is a pit 
dug to ensnare it; there is an enemy fierce and 
mighty as a roaring lion continually going up and 
down to devour it. And within, we are drawn by 
corrupt affections, and by an evil heart of unbelief, to 
depart from the living God. The Lord in his mercy 
grant, that we never neglect the one thing needful ; 
though we should be neglectful of every other thing, 
may we never neglect this great salvation. May we 
ever estimate the soul at its true worth, and never 
forget the price it cost, nor cease to render thanks 
and praise to the author of our salvation. 



SERMON XXVII 



REPENTANCE BLESSED. 



1 Kings, xxi. 29. 

Seest thou how Jlhab hwnbleth himself before me? Because 
he humbleth himself before me, I will not bring the evil in 
his days; but in his son's days will I bring the evil upon 
his house. 

"To the Lord our God belong mercies and for- 
giveness, though we have rebelled against him." It 
is one of the distinguishing and most essential doc- 
trines of the blessed gospel, that they who have 
sinned against God, may obtain pardon. Not how- 
ever, as making the law of none effect; not as im- 
peaching the truth, or relaxing the justice of God ; 
but because "if any man sin, we have an advocate 
with the Father, Jesus Christ the righteous, who is 
the propitiation for our sins." The doctrine, that 
pardon and life may be obtained through the merits 
of a Redeemer, reflects "glory to God in the 
highest," and is good tidings of great joy to all 
people. It is the only doctrine we can conceive of, 
which, consistently with the moral attributes of the 
Deity, could save those who have sinned ; those whom 



414 



divine justice condemns. Of all doctrines, it is in its 
effects the most salutary and excellent. Its powerful 
tendency is to reclaim men from all manner of evil, 
to produce amendment and holiness of life ; to make 
men better and happier in this world, and to prepare 
them for a blessed immortality. It is a doctrine 
perfectly pure, allowing no manner of indulgence to 
sin; revealing the wrath of God against all unrigh- 
teousness, and all ungodliness of men. And yet, it 
offers pardon and justification so free and gratuitous, 
that the vilest sinner is not excluded, except by his 
own obstinacy. God's mercy is such, that it pro- 
duces a holy fear; his goodness and long-suffering 
are calculated to lead men to repentance. Mercy in 
men, though it is amiable and godlike, and much to 
be commended, may (such is our imperfection, that 
it may) lessen our authority and encourage others in 
evil. Were you to overlook the faults of your chil- 
dren, and freely forgive them, as oft as they behave 
ill, it would be likely to ruin them. But such is 
divine wisdom, such are the perfections of God, so 
wonderful is the scheme of redemption, preached in 
his gospel, that his mercy produces holiness; it en- 
gages men in his fear and service ; it is the only 
doctrine which ever has reformed, or can reform 
mankind. God's mercy perfectly accords with his 
truth, and while it gives peace, it promotes righte- 
ousness. 

In the text now before us, the blessedness of re- 
pentance, God's merciful goodness, and his willingness 
to receive a humble, contrite heart, are most won- 
derfully exemplified. Who has ever sinned against 
God and abused his patience, more than Ahab, king 



415 



of Israel ? The monarchs who reigned over the ten 
revolted tribes, were generally remarkable for nothing 
more than for their wickedness ; but even among 
the wicked, Ahab had a detestable pre-eminence. 
" He did evil in the sight of the Lord/' says the 
sacred historian, " above all that were before him : 
there was none like unto him, for setting himself to 
work wickedness ; he did more to provoke the Lord 
God of Israel, than all the kings of Israel preceding." 
And yet this monster of wickedness is not excluded 
from mercy ; even this wicked Ahab was rewarded 
for his penitence and humiliation before God. Con- 
template, Christian brethren, the vile character of 
this impious monarch; his idolatries; his blasphe- 
mies; his contempt of God and religion, and his 
causing the whole nation of Israel to sin. Yet when 
this man is awakened to a humble sense of his guilt, 
falls prostrate before his offended Maker, divine 
wrath is softened to pity ; the Lord lays aside his 
terror, and gives a respite to the royal penitent. No 
sooner was Ahab exalted to the throne of Israel, than 
he departed from God, and engaged in the grossest 
idolatry. In violation also of God's express com- 
mand, he married Jezebel, a heathen princess, whose 
conduct was wicked, and her character proverbially 
vile and infamous. Many evils have been the un- 
happy consequence of imprudent matrimonial con- 
nexions. By such imprudence did Samson in early 
life lay the foundation of all his subsequent miseries. 
Much of Ahab's wicked conduct was owing to the 
ascendancy and influence of that woman. The 
prophet Elijah was sent to admonish him ? but was 
persecuted. But the Lord's word was verified; the 



416 



severe famine which the prophet foretold, fell upon 
the sinful nation, and the king and his subjects were 
reduced to great distress. 

And now at least, under the rod of affliction, we 
might expect that the king and the people would 
return to God. But the heart which is under the 
blindness and dominion of idolatry and sin, is ' 6 deceitful 
above all things, and desperately wicked." Far from 
confessing his own sins, Ahab accuses the prophet of 
being the author of the calamities which had fallen 
upon the nation, and furiously pursues him to take 
away his life. But after a while, Ahab's vengeance 
is diverted from pursuing Elijah by the predominance 
of another inordinate passion. 66 There is no peace, 
saith my God, to the wicked." They who become 
slaves to their passions, labour in the most wretched 
bondage. The possession of half the world could 
yield Haman no happiness or peace, while Mordecai 
the Jew, sat at the king's gate. Ahab sitting upon 
the throne of Israel, with the wealth of a nation at 
his command, beheld with a covetous eye his neigh- 
bour's vineyard; he desired it as a garden to the 
palace where Jezebel resided. Naboth, who owned 
the vineyard, esteemed it very highly, because it 
was an inheritance from his ancestors, and he con-, 
ceived that the alienation of it from the family, would 
be dishonourable and injurious to his successors. 
<( And Abab came to his house heavy and displeased, 
because of the word which Naboth the Jezreelite had 
spoken to him ; because he had said I will not give 
thee the inheritance of my fathers. And he laid 
him down upon his bed, and turned away his face, 
and would eat no bread. But Jezebel his wife, (who 



417 



was more abandoned to wickedness,) came to him, 
and said unto him, why is thy spirit so sad, that thou 
eatest no bread ?" When he had told her the mighty 
cause of all this sorrow and despair, she reproached 
him for his want of spirit, and for his tameness ; 
6i Dost thou now govern the kingdom of Israel ?" 
Do you pretend to be a king and suffer yourself to be 
denied so small a favour? 66 Arise," she says, " and 
eat, and let thine heart be merry ; I will give thee 
the vineyard of Naboth the Jezreelite." She did so, 
and in a manner very consistent with her character ; 
she caused Naboth to be falsely accused of treason 
and blasphemy, and to be put to death ; and bid the 
king, without scruple or delay, to take possession of 
his vineyard. 

Ahab obeyed, with a heart no doubt exulting, re- 
gardless of that all-seeing eye, which pervades the 
universe; that Almighty arm which wields the sword 
of eternal justice. "Vengeance is mine; I will 
repay, saith the Lord." " The word of the Lord 
came to Elijah, saying, Go down to meet Ahab king 
of Israel ; behold he is in the vineyard of Naboth, 
whither he has gone to possess it." And soon did 
the impious monarch hear his tremendous doom ; 
" Hast thou killed, and also taken possession? Thus 
saith the Lord, in the place where dogs licked the 
blood of Naboth shall dogs lick thy blood, even thine. 
And Ahab (stung with remorse, and trembling with 
apprehension,) said to Elijah, hast thou found me, 
O mine enemy ?" The slaves of ambition and 
covetousness, consider all as enemies who oppose 
their wicked ways. Had Ahab known his enemy ; 
had he known himself, the prophet's visit would have 

7 



418 



been unnecessary. He now found, that however 
thoughtless and wicked men may live, " the day of 
the Lord will come." He hears from the lips of the 
prophet, the judgments and destruction which, for 
his wickedness, were determined upon his house. 
Of Jezebel it was also foretold, that she should be 
eaten of dogs by the wall of Jezreel. And to sho\v 
the justice of these denunciations, it is here again 
remarked, that " there was none like unto Ahab, 
which did sell himself to work wickedness in the 
sight of the Lord, whom Jezebel his wife stirred up. 
And he did very abominably in following idols, ac- 
cording to all things as did the Amorites, whom the 
Lord cast out before the children of Israel." 

But the word of the Lord is sharper than a two- 
edged sword, and is able to pierce the hardest heart. 
" And it came to pass when Ahab heard these words 
(of Elijah declaring the judgment of God against 
him,) that he rent his clothes, and put sackcloth upon 
his flesh, and fasted, and lay in sackcloth, and went 
softly that is, barefoot, as mourners were accus- 
tomed to do. 

We have little reason to hope, (what is not how- 
ever for us to judge,) that this humiliation of Ahab 
was according to true godliness. Though conscience 
smote, and fears alarmed him, producing a temporary 
submission, we may well, from his subsequent con- 
duct, fear that this was not a permanent conversion ; 
it was not that repentance which is not to be repented 
of ; it was the seed on stony ground which produced 
no lasting reformation. 

But his penitence was no doubt sincere ; for a 
time he was sensible of his guilt, and earnestly be- 



419 



sought God to turn from him the evil which most 
justly he had deserved. What he did, and what 
the Lord did, is worthy of our consideration. You 
have seen the wickedness of king Ahab ; behold now 
the mercy of the King of heaven. The word of the 
Lord came unto Elijah, saying, 6i Seest thou how 
Ahab humbleth himself before me ? Because he 
humbleth himself before me, I will not bring the evil 
in his days; but in his son's days will I bring the evil 
upon his house." In regard to his humiliation, as 
a reward of his penitence, though but temporary and 
imperfect, the judgment upon Ahab's house is de- 
layed till after his own decease ; it was afterwards 
inflicted in the days of his son Jehoram, a son who 
followed the wickedness of his father without any 
repentance, without even a temporary submission to 
God. 

1. From this remarkable portion of sacred history, 
there are some inferences wdiieh are worthy of our 
attentive regard. And among the first and most ob- 
vious, we are taught that there is a blessing attending 
the good conduct of those who are generally wicked ; 
they who turn to God sincerely, though it be but for 
a season, will find some blessing attending it ; for it 
is evident that this suspension of the punishment 
during Ahab's own life, is a reward for his submis- 
sion. u Because he humbleth himself," saith God, 
6i I will not bring the evil in his days." His repent- 
ance, we may well suppose, was not unto life; he had 
not the faith which justifies; probably he sinned in 
his deepest humility ; yet comparatively, to say the 
least, his conduct was now good ; he felt that he was 
a sinner, and that God was just ; he called for mercy 



420 



and no doubt made some resolutions of amendment. 
The example and the effects even of this temporary 
compunction, were good ; it was better for the world, 
and perhaps for himself, that he should be humbled 
for a season than not at all. And his case may, I 
think, be justly applied to thousands of men whose 
general conduct is wicked and irreligious, but who 
sometimes perform noble acts, and appear to be, at 
times, actuated by good principles. And it is accord- 
ing to the wisdom of God, and the ordinary course 
of his providence, to reward such virtue with tem- 
porary blessings. Our Saviour said of hypocrites 
who do good deeds from worldly motives, " that they 
have their reward." They made prayers, they gave 
alms, and did other good deeds to be seen of men, 
and to gain some worldly end ; and they did gain it; 
they were respected as pious, charitable people, and 
they were honoured as benefactors. They who are 
industrious and economical, are usually blessed with 
a competency, and often with riches. They who 
labour for the public good, are much esteemed by the 
people. As riches and popularity are what such 
men seek for and most esteem, 66 verily they have 
their reward." The good deeds of such men are 
not good in a religious sense ; and the rewards they 
receive, are not permanent. Their wealth, which 
moth and rust corrupts, is not the true riches. The 
bread given them, is not that which nourisheth to 
eternal life. God shows his justice and his goodness 
in measuring out his bounty to mankind according to 
their works, and the desire of their hearts. It was 
evidently through fear of temporal judgments, that 
Ahab so humbled himself; and the Lord rewarded 



421 



him, by removing the judgments farther from him. 
But probably he did not seek for a new heart and a 
new spirit. To obtain pardon and reconciliation ; 
to become a faithful servant of God, and obtain eter- 
nal life, was not, we may fear, his object. We do 
not know that he even restored the vineyard which 
he had so wickedly seized. Many there are, who 
on a sick bed are much alarmed by the peril of their 
situation, and very humbly, and very earnestly, be- 
seech God to restore them to health ; if their chief 
desire is to live longer in this world, this only is 
what God gives them ; he removes the plague, but 
their hearts are hardened. He gives them what they 
desire, but he does not give them what they should 
have sought for, the "one thing needful;" they are 
restored to natural strength, but spiritually they have 
no health in them. 

2. In this case of Ahab, we have also an affecting 
proof that God is merciful. Even when he threatens 
to visit with judgment, there is an implied condition 
that if we repent and turn to him, he will receive 
and forgive us. An instance of this and most won- 
derful, we have recorded in the book of Jonah. 
"Yet forty days," said the Lord, by the mouth of 
that prophet, " and Nineveh shall be overthrown." 
Short was the period fixed on ; tremendous was the 
judgment revealed; positive was the denunciation, 
and its accomplishment seemed determined. But the 
people of Nineveh believed God, and they feared 
him ; they fasted with great humility and earnest 
supplication. The king left his throne; he divested 
himself of the ensigns of royalty, and sat with his 
people in sackcloth. And he exhorts them to pray 



422 



with the most earnest supplication. " Cry mightily 
unto God ; let them turn every one from his evil way, 
and from the violence that is in their hands let 
them bring forth fruits meet for repentance, for 
" who can tell if God will turn and repent, and turn 
away from his fierce anger, that we perish not." 
Certainly none can truly tell that God will not be 
merciful. None, however wicked, who are sincerely 
disposed to turn to God, need ever despair. The 
God who spared the Ninevites, and hearkened to the 
prayers of Ahab, will give rest to all who are weary 
and heavy laden " As I live, saith the Lord, I have 
no pleasure in the death of a sinner, but rather that 
he should turn from his ways and live." The arms 
of his mercy are ever opened to receive a returning 
penitent. To magnify his mercy ; to encourage sin- 
ners of every name and description to fly unto him 
for refuge, he will, as we have seen, bestow tempo- 
rary blessings on the good conduct of those who are 
in other things wicked. 

This doctrine is indeed glorious to God in the 
highest, and to men it is exceedingly consolatory. 
But it is a doctrine which men often and very much 
abuse, even, we may well fear, to their own destruc- 
tion. Because God is merciful, some seem to forget 
that he is righteous ; because he is ready to forgive, 
they suppose he will never punish ; because he be- 
stows temporal blessings, men are ready to conclude 
that he will certainly add those which are eternal. 
A slight repentance, a temporary humiliation, men 
think, will satisfy a God so inclined to be gracious ; 
and be sufficient to secure eternal life. The im- 
provement we ought to make, is to return with sincere 



423 



penitence and humiliation to a God so good and mer- 
ciful. Convictions of sin we should view as opera- 
tions of his grace. u He never exhibits a more solid 
testimony of his love to us, than by awakening in our 
soul a sense of guilt ; and never probably do we more 
offend him," than when we receive this grace in 
vain ; when we oppose this conviction, and strive 
against the Spirit. Let us not deceive ourselves by 
a superficial repentance, or a transient humiliation. 
Let us not only fear the judgment, but restore the 
vineyard; break off from our sins; with true devo- 
tion return to God, and bring forth fruits meet for 
repentance. A temporary reformation, though God 
may reward it, is not to be relied on. Ahab humbled 
himself for a season ; the wicked Pharoah seemed 
many times to be penitent and submissive; even 
Herod heard John gladly, and did many good things 
in consequence. But such partial and temporary 
reformation, is not sufficient; the Lord requires of 
us a general conformity of our heart and life to his 
word and will, and a persevering continuance in well 
doing. 

3. There is another point connected with this sub- 
ject, which should make a part of our improvement; 
as the good deeds of worldly men have a temporary 
reward, so will the evil conduct of good men be cor- 
rected by some manner of punishment in this present 
world. If Christians walk unworthy of their voca- 
tion ; if the mercies of God and a sense of his good- 
ness will not engage their hearts to love and serve 
him entirely, he will use the rod of affliction ; he 
will chastise them with pains, or sorrows, or disap- 
pointments. And a great mercy it is that he will 



424 



do this; that his backsliding people will not be given 
over unto death. As St. Paul writes to the Corin- 
thians, "when we are judged, (when Christians for 
their faults suffer affliction,) we are chastened of the 
Lord, that we should not be condemned with the 
world." The Lord is good in all his dealings; his 
blessings are sent to encourage us in well doing; and 
correction is used to reclaim us from evil. It is 
enough certainly, that we can obtain a well grounded 
hope of a blessed immortality. This hope is much 
strengthened by the subject which has now engaged 
our attention. If the Lord will bless in this life those 
who do well ; if a temporary penitence will turn from 
us evils which most justly we have deserved, much 
more will the Lord fulfil his promise to those who 
sorrow after a godly sort; those who truly turn to 
him, will he save with an everlasting salvation. The 
remains of sin which continue in the renewed heart, 
he may remove by afflictions, while the punishment of 
the hardened sinner will be reserved to a future state. 
Here the wicked may receive good things of a tem- 
poral nature, and the Christian evil things; but in 
the life to come the faithful will be comforted, and 
the ungodly tormented. When king David was con- 
victed of his sin, and humbly acknowedged his trans- 
gressions, his pardon was declared, 66 the Lord hath 
put away thy sin ; thou shalt not die." He was re- 
stored to God's favour; but the honour of God, and 
the good of religion, required that he should in this 
world be chastised. As he had "slain Uriah with 
the sword," it was declared that the 66 sword should 
never depart from his house." As he had unlawfully 
taken another man's wife, his wives should be taken 



425 



From him, and 6t evil be raised up from his own 
house." And because he had " given occasion to 
the enemies of the Lord to blaspheme," it was also 
declared, that the child which, with the fondest af- 
fection, he loved, " should surely die." David 
thought as he ought, that it was great mercy in God 
that on these terms he might be accepted, and not 
u suffer the vengeance of eternal fire." When we 
are wounded it is happy if we may obtain a cure ; 
the pain of the operation must be endured. God's 
wisdom and truth will often require that our sins be 
punished in this world ; but it is the only punishment 
which the truly penitent and faithful have to fear. 

4. We learn also from our subject, and from all the 
scriptures, that our wicked conduct may bring evil 
upon our children and other descendants, even "to 
the third and fourth generation." Thus the judg- 
ment denounced for Ahab's wicked reign, fell upon 
his house in his son's days. The sins of the fathers, 
as we learn in the second commandment, "are visited 
upon the children," if, as they very naturally will 
do, the children follow the father's sins. "The soul 
that sinneth it shall die." The son who does not 
hate God u shall not bear the iniquities of the 
father." But when parents do evil, their children 
are more likely to be wicked, and they are punished 
for following their father's evil ways. Ahab's house, 
his wife and children, were very wicked ; God dis- 
played his mercy, and encourages all men every 
where to repent, in not bringing the evil upon his 
house in Ahab's day; and he was wise and just in 
bringing the evil upon his house in his son's days. 

8 



424 



do this; that his backsliding people will not be given 
over unto death. As St. Paul writes to the Corin- 
thians, "when we are judged, (when Christians for 
their faults suffer affliction,) we are chastened of the 
Lord, that we should not be condemned with the 
world. " The Lord is good in-. all his dealings; his 
blessings are sent to encourage us in well doing; and 
correction is used to reclaim us from evil. It is 
enough certainly, that we can obtain a well grounded 
hope of a blessed immortality. This hope is much 
strengthened by the subject which has now engaged 
our attention. If the Lord will bless in this life those 
who do well; if a temporary penitence will turn from 
us evils which most justly we have deserved, much 
more will the Lord fulfil his promise to those who 
sorrow after a godly sort ; those who truly turn to 
him, will he save with an everlasting salvation. The 
remains of sin which continue in the renewed heart, 
he may remove by afflictions, while the punishment of 
the hardened sinner will be reserved to a future state. 
Here the wicked may receive good things of a tem- 
poral nature, and the Christian evil things; but in 
the life to come the faithful will be comforted, and 
the ungodly tormented. When king David was con- 
victed of his sin, and humbly acknowedged his trans- 
gressions, his pardon was declared, 66 the Lord hath 
put away thy sin ; thou shalt not die." He was re- 
stored to God's favour; but the honour of God, and 
the good of religion, required that he should in this 
world be chastised. As he had "slain Uriah with 
the sword," it was declared that the 66 sword should 
never depart from his house." As he had unlawfully 
taken another man's wife, his wives should be taken 



425 



From him, and u evil be raised up from his own 
house. " And because he had " given occasion to 
the enemies of the Lord to blaspheme/' it was also 
declared, that the child which, with the fondest af- 
fection, he loved, " should surely die." David 
thought as he ought, that it was great mercy in God 
that on these terms he might be accepted, and not 
"suffer the vengeance of eternal fire." When we 
are wounded it is happy if we may obtain a cure ; 
the pain of the operation must be endured. God's 
wisdom and truth will often require that our sins be 
punished in this world ; but it is the only punishment 
which the truly penitent and faithful have to fear. 

4. We learn also from our subject, and from all the 
scriptures, that our wicked conduct may bring evil 
upon our children and other descendants, even " to 
the third and fourth generation." Thus the judg- 
ment denounced for Ahab's wicked reign, fell upon 
his house in his son's days. The sins of the fathers, 
as we learn in the second commandment, u are visited 
upon the children," if, as they very naturally will 
do, the children follow the father's sins. "The soul 
that sinneth it shall die." The son who does not 
hate God "shall not bear the iniquities of the 
father." But when parents do evil, their children 
are more likely to be wicked, and they are punished 
for following their father's evil ways. Ahab^s house, 
his wife and children, were very wicked ; God dis- 
played his mercy, and encourages all men every 
where to repent, in not bringing the evil upon his 
house in Ahab's day; and he was wise and just in 
bringing the evil upon his house in his son's days. 

8 



426 



To conclude then : while we adore the mercy of 
God, who is more ready to forgive than we to repent, 
let us not vainly hope while we live in sin, to escape 
his judgment. If you wilfully sin against God, one 
at least of three things must inevitably be the con- 
sequence. You must sincerely repent, or you will 
be afflicted in this world 5 or (which is infinitely the 
most to be feared,) your soul will perish. And let 
it not be forgotten, that by ungodly living, we may 
bring evil upon those we love and leave behind us. 
Let us be anxious not merely to educate our children 
and leave them good possessions, but especially to 
leave them free from the guilt of our sins. Should 
you repent, and through God's mercy be forgiven, 
your family, your servants, your children, may follow 
you in sinning and not in repentance. You may not 
be able to rescue them from the contagion of your 
evil example. The compunction of your heart is not 
communicated to theirs. They may continue the 
avarice and impiety, or the luxury and dissipation in 
which they have been trained, long after repentance 
has changed your heart and its pulsation has ceased. 

Like the psalmist then, let us be awfully afraid to 
transgress the commands of God ; and like him, pray 
God to cleanse us from our secret faults, and to keep 
us from presumptuous sins, that our souls may be 
saved, our children blessed, and to God be rendered 
eternal praise. 



SERMON XXVIII 



ON THE GOVERNMENT OF THE PASSIONS. 



Esther v. 13. 

Yet all this availeth me nothing, so long as I see Mordecai the 
Jew, sitting at the king's gate. 

Were it in the power of man to see his mind in a 
mirror, as he can his natural visage, he would not be 
much flattered, or entertained with the view. Few 
of us are sensible how much our hearts are depraved, 
and what absurd and evil passions we harbour in our 
breasts. And yet we are by no means destitute of 
such a mirror; God in his abundant goodness has 
furnished us with a faithful reflector; even his own 
word of truth, which is a searcher of the heart, and 
shows to us who rightly use it, what spirit we are of, 
and what is in us. u For the word of God is quick 
and powerful, and sharper than any two-edged sword, 
piercing even to the dividing asunder of the soul and 
spirit, and of the joints and marrow, and is a dis- 
cerner of the thoughts and intents of the heart. % 
There are, however, but few who faithfully use this 
mirror; many who are hearers, are not doers of the 
word. They are "like a man beholding his natural 



428 



face in a glass ; ? • as in other respects, so unhappily in 
this, 66 they go their way, and straightway forget 
what manner of men they are." 

In that portion of God's word, held up in the text 
for our present instruction, and the history with which 
it is connected, we may see, in a striking view, and 
we must be very blind if we do not see, the deformity 
of a proud, unhumbled heart, and the pernicious 
consequence of indulging evil passions. The words 
you no doubt recollect, were spoken by Haman, the 
chief minister of Ahasuerus a Median emperor. He 
was a powerful monarch, whose dominions extended 
from India to Ethiopia, over one hundred and twenty- 
seven provinces, which then comprehended the best, 
and indeed the greatest part of the known world. 
Among his vassals and subjects, were of course a vast 
number of tributary kings and princes ; and over all 
of them he advanced his favourite Haman. No sub- 
ject perhaps ever, in the history of the world, pos- 
sessed such honours, dignity, and power. If the 
possessions of this world can give man contentment, 
and make him happy, this favourite of fortune, this 
idol of the world must, we should judge, have en- 
joyed the highest felicity. And yet, few men per- 
haps in the whole empire, were less happy than he. 
With all this abundance of wealth and honours; with 
half the world at his control, one little affront to his 
pride ; one solitary refusal to offer incense to his as- 
piring vanity, was sufficient to inflame his resentment, 
and render him completely wretched. 

Among the descendants of those whom Nebuchad- 
nezzar had carried captive with Jeconiah to Babylon, 
was one Mordecai, a cousin to Esther the queen. 



429 



Esther, having no parents living, was brought up by 
Mordecai, and under God's providence, it was owing 
to his management and address that she was raised to 
the throne. His affection for his royal cousin, in- 
duced him to attend about the palace, and to sit much 
of the time at the king's gate, that he might be ad- 
vised of her welfare, and give her such counsel as 
she might need. It was the custom of those eastern 
countries, to pay a sort of religious homage to their 
prince, and especially to bow or prostrate the body, 
as they passed by. The king had commanded that 
all his subjects should render this respect to his 
favourite Haman. But Mordecai, from religious 
scruples, or from some other motive, would not show 
him this high respect ; accordingly " he bowed not, 
nor did him reverence." 

When this came to the ears of Haman, and he had 
himself noticed the neglect, " he was full of wrath; 
and he thought scorn to lay hands on Mordecai alone." 
He despised a single victim; the blood of a nation 
was alone sufficient to satiate his vengeance, and to 
expiate the mighty wrong. 66 He sought to destroy 
all the Jews that were throughout the whole king- 
dom, even the people of Mordecai." According to 
the superstition of his country, he with his friends 
cast the lotto know what day would be most favoura- 
ble, most acceptable to his idols, for executing this 
bloody purpose. And here the providence of the 
true God interfered in behalf of his people ; the lots 
were so disposed, by him no doubt who governs all 
things, that, much to Hainan's disappointment, the 
time for destroying the Jews was put off almost a 
whole year. 



430 



Haman having, as he supposed, discovered at what 
time he could most successfully accomplish his pur- 
pose, next obtained an edict, or command from the 
king, that on the thirteenth day of the twelfth month, 
all the Jews, men, women and children, should be 
destroyed, and the spoil of all their property was to 
be given to Haman. To some it may seem scarcely 
credible, that Ahasuerus should yield so easily to this 
horrid measure of his wicked minister ; but they who 
are acquainted with the human heart, with the his- 
tory of the world, and the cruel despotism of abso- 
lute monarchies, will not think it strange. History 
furnishes many instances of barbarous tyranny scarce 
less mad, or less wicked, than this decree of Aha- 
suerus. To those who desire to know the full extent 
of human depravity, and of what wickedness men 
unrestrained are capable, I would recommend to read 
the history of the Persian monarchs. Such a reader 
will feel grateful to a righteous providence, that ac- 
cording to the " sure word of prophecy," the Mace- 
donian leopard was sent, in God's due time, on wings 
of vengeance, to devour them. It is a great conso- 
lation to believers, that a righteous God for ever 
reigns. To the wicked he prescribes bounds, as he 
does to the ocean. H Thus far shalt thou come, and 
here shall thy waves be stayed." In the event of 
this history is wonderfully seen the justice and wis- 
dom of God's providence. The Jews besought God 
in fasting and prayer, and God heard their mourning; 
he delivered them from their adversaries. It was so 
ordered, that the king discovered the worthiness of 
Mordecai, the innocence of his nation, and Haman's 
wickedness. But the decree had gone forth that the 



431 



Jews should be destroyed. And there was a custom 
among the Medes and Persians, that what was once 
established by the king, should never be repealed. 
He eould not revoke his edict for slaying the Jews ; 
and to preserve them, he issued another decree, giving 
them authority to defend themselves against their ene- 
mies; and in consequence, they who had plotted 
their destruction, were eventually themselves de- 
stroyed. As the psalmist says, they fell into the pit 
which they digged for others. The whole of this 
history is highly instructive to those who delight in 
viewing the ways of God, and the equity of his go- 
vernment. How wonderful was that providence, 
which made Esther the instrument of preserving the 
Jews, Mordecai of saving the king's life, and in con- 
sequence his own, and which so ordered, that Haman 
was in the event hung upon the gallows which he had 
erected for an innocent man. 

But our text directs our attention more particularly 
to the discontent and wretchedness of Haman, amidst 
all the profusion of wealth and honours which fortune 
and the king's favour had heaped upon him. " He 
called for his wife, and his friends, and told them of 
the glory of his riches, and the multitude of his chil- 
dren, and all the things wherein the king had pro- 
moted him; and how he had advanced him above the 
princes and servants of the king. Haman said more- 
over, Yea, Esther the queen did let no man come in 
with the king unto the banquet that she had prepared 
but myself; and to-morrow am I invited unto her 
also with the king. Yet all this availeth me nothing, 
so long as I see Mordecai the Jew sitting at the king's 
gate." 



432 



This is a picture, not of one man merely, but, in a 
great degree, of human nature. We may reasonably 
suppose that this man was the object of envy to the 
whole empire; those who beheld his greatness would 
naturally suppose him as happy as mortal can be; 
when, perhaps, there was scarce a peasant in the 
kingdom, who had less content and peace of mind. 
In vain was "the glory of his riches;" in vain were 
thousands and millions at his command ; in vain did 
the earth pour its luxuriant abundance into his bosom. 
The queen extended to him the highest honours; the 
king continually bestowed upon him new favours and 
splendid gifts; but in all this profusion of blessings 
he found no enjoyment; happiness was far from him. 
There was one thing not according to his mind. 
"Mordecai bowed not, nor did him reverence." 
One whom he hated was permitted to sit at the king's 
gate. This single affront to his unbounded pride, 
was sufficient to disturb his tranquillity, and to poison 
every enjoyment. Passion, malignant and unre- 
strained, like an envenomed canker, gnawed upon the 
vitals of his felicity. 

If, however, this character were peculiar to Haman, 
it would be much less deserving of your attention ; 
but this example is held up to the world to show, not 
so much what he was, as what we are. It is a faith- 
ful mirror, reflecting the deformity of our fallen na- 
ture, showing that the human mind is disordered, 
estranged from God, and the enemy of its own peace. 
It exhibits, in a very striking view, the evil effects 
of unrestrained passions, and will very naturally sug- 
gest to our consideration, some profitable reflections. 



433 



1. Let us learn from Hainan's case, not to judge of 
the happiness of others from their circumstances. To 
call the proud and prosperous happy, is foolish as it is 
common. A man's enjoyment is seated in his mind ; 
how then can you judge of it from his possessions? 
To envy a man's good fortune, is wicked; to suppose 
he must of course be happy, is weakness. You see 
indeed his goods and possessions, but not his heart 
You know not what cares and vexations of spirit may 
be entailed upon his estate, nor what thorns are min- 
gled with the flowers which strew his path; what 
mental agonies may sting his heart; what discontent 
may be rooted in his mind. Many an object of envy 
is among those most to be pitied. The psalmist ac- 
knowledges, that to see the prosperity of the wicked, 
once caused him for a short time almost to doubt the 
profitableness of godliness; but when, from better 
knowledge, he saw what was truly their state, it 
excited rather his commiseration ; and he is then 
prepared to tell you, "grieve not thyself at him, 
whose way doth prosper." Solomon says, (< There 
is an evil which I have seen under the sun, and it is 
common among men ; a man to whom God hath given 
riches, wealth, and honour, so that he wanteth nothing 
for his soul of all that he desireth ; yet God giveth 
him not power to eat thereof; this is vanity, and an 
evil disease." And a greater than David or Solomon 
has told us, " Take heed and beware of covetousness ; 
for a man's life consisteth not in the abundance of the 
things which he possesseth ;" nor does his happiness 
necessarily depend on the prosperity of his circum- 
stances. 

9 



434 



2. Hainan's example will teach us further, that 
true contentment and peace of mind are not of this 
world. It is a weakness common to men to form too 
high expectations of terrestrial felicity. The conse- 
quence is, they pursue it with too much eagerness, 
and hy improper means ; and of course, they are im- 
patient of disappointment, and enraged by opposition. 
If we expected less happiness in the world, we should 
find more : be content with little, and God will give 
you much. You should look for contentment in reli- 
gion, rather than in the world, and more, much more, 
by restraining and correcting inordinate and sinful 
alfections, than even by gratifying those which are 
reasonable. Why should we seek among external 
things for that which is to be found within? Con- 
tentment and peace arise from no given abundance ; 
from no degree of prosperity ; but from a right dis- 
position of the mind. The art of happiness, if we 
may so speak, is not in adding to our possessions, but 
in a thankful enjoyment of what we have > and a pa- 
tient, cheerful resignation to whatever is denied. 
This world has many comforts wisely suited to its 
state, but we are made chiefly for another world ; 
nor can we be truly happy, while our chief concern 
is confined to this. We were made in the image of 
God, and we are most happy when most like him. 
In vain do we attempt, by pursuing objects of time 
and sense, to gratify the cravings of our immortal 
nature. "God," saith the excellent Bishop Home, 
" has made the soul^bf man for himself, and has be- 
queathed to it unhappiness till possessed of its Maker. 
Men are daily inventing new schemes to promote 
happiness, till diversion itself becomes a science diffi- 



435 



cult to learn, and amusement is a toil, wearisome to 
body and mind. All feel and all complain that some- 
thing is wanting. And very true there is something 
wanting. Though they are troubled about many 
things, one thing is needful. The light of God's 
word, and the comforts of religion, are wanting. Like 
the poor prodigal son in the parable, they would fain 
fill their bellies with the husks which the swine do 
eat; they endeavour to nourish their immortal souls 
with the empty, unsatisfying things of this corruptible 
world, which were calculated for the bodily appetites 
only." These empty, fading things, can never, in 
their nature, give content and pure enjoyment to 
minds endued with the celestial principles of reason 
and moral sense ; to minds capable of communing 
with God, and partaking of the joys of heaven and 
immortality. 

And not only do men expect too much happiness 
from the world, but in the eagerness of the pursuit, 
they overlook and undervalue, and often frustrate 
those enjoyments which this life does afford. Inward 
peace is sacrificed to external appearance ; solid 
comforts are exchanged for outward show. In many 
instances, we deprive ourselves of happiness, from the 
vanity of being thought happy. From this vanity 
chiefly do we strive for honours. From this chiefly 
is our display of wealth and grandeur, and all our ex- 
terior decorations. We display what the world sup- 
poses to be the evidence of happiness, that the world 
may believe that we possess the reality. And hence 
does the psalmist truly say, that "man walketh in a 
vain show hence the evil common to men, which 
the wise man saw under the sun. Hence among so 



436 



many blessings is so little enjoyment ; hence, if a man 
gain the world, it all avails him nothing; he either 
weeps for the want of another world, or is vexed 
that a Mordecai sits in the gate. 

3. But what is chiefly to be learned from the history 
of Haman, is the evil of indulging unreasonable, disor- 
derly affections. The due government of our passions, 
as reason dictates, and the word of God requires, is 
among the most important and necessary of the works 
which our " hand findeth to do," considering ourselves 
either as men or as Christians. As men, and without 
looking beyond this present life, it is necessary to 
our peace of mind, and to our usefulness in the 
world, that we should be temperate in all things. 
What tongue can number, or what language express, 
the miseries which spring from ungoverned passions? 
We have seen the wretchedness and ruin brought 
upon one by the indulgence of malignant pride. 
What did Haman want, and yet what did he enjoy? 
Who would desire his immense fortune and profusion 
of honours, with his bitterness of soul ? Indeed, his 
honours and good fortune made him the more wretched. 
In some humble station of life, the neglect of Morde- 
cai would have passed unnoticed. If king Ahab had 
been a private man, of moderate fortune, when Naboth 
refused to sell him his vineyard, he would not have 
" laid himself down upon his bed, and turned away 
his face, and refused to eat bread." To weep for 
the want of a garden of herbs, a man must first be a 
king. To find no enjoyment in all that the earth 
can bestow, he must be raised above one hundred 
and twenty-seven princes. There are now in this 
world, thousands and tens of thousands, living in 



437 



vanity and suffering great vexation of spirit, who, if 
God had never given them more than one-tenth of 
what they possess, would have been comparatively 
happy. Our passions were given by the author of 
our beings, and for the wisest ends. They stand 
ever ready in their order to perform the offices 
allotted them in the economy of nature. Like that 
noble animal the horse, when well trained and well 
managed, they are exceedingly useful ; but give them 
the reins, and with wild impetuosity they bear us 
to destruction. The votaries of avarice and ambi- 
tion ; they who seek for honours by means disho- 
nourable, and all who are lovers of pleasures more 
than lovers of God, generally find, by dear-bought 
experience, that evil passions, and all inordinate de- 
sires, are not to be satiated with indulgence ; sancti- 
fied and subjected to a conscientious regard to the 
word of God, they are virtuous, holy and useful ; 
when selfish and indulged, they are vicious and de- 
structive. When was covetousness ever satisfied 
with its acquisition? Success increases desires; the 
more it gains, the more it craves. 

There are some " inordinate and sinful affections,' 7 
which are punished in this present life. Thousands 
are discontented, they know not why, amidst an 
abundance of blessings. An intemperate craving for 
more, poisons the enjoyment of what we have. Like 
Tantalus in the fable, the ambitious are continually 
reaching at alluring objects, which almost continually 
elude their grasp. Like him, the envious enjoy not 
their own blessings, and are vexed and tormented 
with the prosperity of others. " We call the proud 
happy," but they are falsely so called. They never 



438 



receive all that deference and respect to which they 
think themselves entitled. Mortifying occurrences 
are frequently provoking their resentment, and em- 
bittering their enjoyments. How very much do the 
proud suffer, because they cannot make that vain 
show in the world, which they foolishly desire ; be- 
cause others excel them in riches, or honours, or 
magnificence ; because all things are not according 
to their mind ! Those who think of themselves more 
highly than they ought to think, will of course never 
suppose that they have all that they deserve. God 
has appointed " a thorn in the flesh;" he has placed 
a Mordecai at the gate, which reminds good men of 
their weakness, and makes them humble ; but it 
haunts the arrogant with unceasing vexations. It is 
a scourge attendant upon every unruly passion, dis- 
turbing our present peace, and frustrating our future 
hopes. 

If then, you consider yourselves but as men, and 
without extending your view beyond the present 
life, you see how much it is your interest and your 
wisdom to restrain your passions ; to regulate your 
desires and affections by reason and religion; and to 
learn with an apostle, "in whatever state you are, 
therewith to be content.'"" But how much more is 
this our wisdom and our duty considered as Chris- 
tians ; considered as those to whom God in his mercy 
has revealed the truths of religion, and the hopes of 
heaven ; as those who profess to forsake the world 
and its sinful vanities, and to be the disciples of a 
meek and holy Saviour! Us surely it becomes, and 
behoves us above all men, to be temperate, and to let 
our moderation be known in all things. We have 



439 



taken a view of one of those examples which the 
Lord, in mercy, holds up as a warning to the world. 
We have before us one of the ten thousand instances 
of those who are wretched amidst abundance, and 
drown themselves in those streams of God's bounty 
which he has given to refresh the earth. Who of 
you has not frequently observed the numberless, and 
many of them nameless miseries, which spring from 
disorderly passions? They frustrate our happiness 
here, and it is still more certain, for God has de- 
clared, that they unfit us for heaven, and future 
blessedness. Our natural affections are given us as 
helps in all the duties of life and religion. They 
are the wings of the soul by which we should soar 
above the earth, and hold our conversation in heaven. 
Disorderly passions are as limbs out of joint, which 
give both pain and irregularity to our motion ; they 
most of all things hinder us in the race that is set 
before us. You are not to suppress, nor, were it 
possible, to extirpate your passions ; you need them 
all, and should govern and direct them to their proper 
objects. Take care also, that you do not overrate 
your merits, nor think too highly of yourself. Be 
moderate in your desires, and content with such 
things as God gives : u Godliness with contentment 
is great gain." The contented are happy here, and 
they are hopeful candidates for immortal beatitude. 
Discontent in its nature, is opposition to God. It is 
virtually a disapprobation of his providence ; a cen- 
sure upon the distribution of his favours. Who that 
is discontented can truly love God, or feel grateful 
for his mercies? Can he who suffers his mind to be 



440 



rankled with pride, or malice, or envy, realize that 
the Lord is good; that his mercy endureth for ever? 

Let us endeavour, according to our power, (and if 
we are willing, God will give us strength,) to bear 
with patience, fortitude, and Christian resignation, 
the real troubles and evils of life, well knowing that 
they are less than we deserve, and are not to be 
compared with those glories for which they are in- 
tended to prepare us. 

But if we are bound, as we certainly are, by in- 
terest and duty, to be patient and resigned under 
real afflictions, how sinful and offensive must be the 
discontent which springs from imaginary evils ! How 
unchristian, how ruinous to the soul, if not to the 
body, are those needless anxieties, those disordered 
passions, which arise from perverse humours, from 
sinful indulgence ! Can we, Christian friends, on 
whom the Lord is daily bestowing such signal bless- 
ings, both temporal and spiritual, suffer our minds 
to be tormented with needless and imaginary trou- 
bles? God forbid that the good things which he so 
mercifully bestows, should avail us nothing, because 
every thing is not according to our mind. "If God 
be for us, who can be against us ? ?? Let us not go 
abroad for misery, while he has peace to give within. 
Think of what you have, rather than of what is de- 
nied ; for what the Lord gives be duly thankful ; if 
you have food and raiment, be therewith content. 
But if you abound, "be not high-minded, but fear;' 9 
for he 6i who makes you differ from another," " is 
no respecter of persons." That we may never forget 
nor abuse his mercies, the same Lord mercifully 
grant, through Jesus Christ. Amen. 



SERMON XXIX 



OX THE CHARACTER OF DAVID. 



Acts, xiii. 22. 

1 have found David the son of Jesse, a man after mine own 
heart, which shall fulfil all my will. 

These words of St. Paul, addressed to the Jews of 
Antioch, refer to the testimony which the Lord gave 
to the character of David king of Israel. In several 
places of the holy scriptures do we find this monarch 
distinguished as a person eminently faithful and reli- 
gious, and as being highly in favour with God. And 
yet it is seen in his history, as recorded in the same 
word of God, that he was far from being faultless ; 
that he was guilty of some great sins. 

There has been a double abuse made of this com- 
mendation of David's character, when compared with 
his moral conduct. On the one hand, unbelievers 
make this an objection to the scriptures, and of course 
to Christianity ; that David, who was a wicked man, 
is praised as eminently good and perfect. And 
licentious people, on the other hand, who mock at sin, 
would justify their own wickedness by David's ex= 

10 



442 



ample. If David, they argue, who was guilty of 
murder and adultery, and often cursed his enemies, 
was accounted a good man, and was accepted of God, 
what have I to fear, whose sins are no greater than 
his ? Will God be less merciful to me than he was to 
David? 

It is proposed, therefore, if the Lord permit, to 
examine these premises, from which infidelity and 
vice have drawn such pernicious inferences , to view 
first David's private character, Snd then examine 
more particularly in what sense it is said that he was 
a man after God's own heart. 

L It is very natural and not uncommon, for those 
who would discredit the holy scriptures, or excuse 
their own wickedness, to represent the character of 
this monarch in the most odious light, to hide his 
virtues, and magnify his faults. That David sinned, 
especially in the affair of Uriah, the scriptures teach. 
They teach too, what the wicked are not so ready to 
notice, that David suffered in this world great punish- 
ment in consequence of his sins. Because he killed 
Uriah with the sword, the sword, while he lived, did 
not depart from his house. And what David thought 
of himself as a sinner, and how he humbled himself 
before God, is seen in his penitential psalms. 

And yet, were it necessary, we might apologize 
for his failings. There are some considerations, 
which, if they do not, and indeed nothing can wholly 
excuse his crimes, palliate, or at least account for 
them. Great allowance should be made for the cus- 
toms, and morals, and spiritual ignorance of the times 
in which he lived. Mankind were not then so ci- 



443 



vilized, nor their manners so refined, nor the duties 
of life so well understood, as at the present time. 
The Jews indeed had divine revelation, but nothing 
like so clear and full as what we now enjoy. Their's 
was but the twilight of the gospel day ; very imper- 
fect was their knowledge of the renovating doctrines 
of Jesus Christ. And, as St. Paul tells the Athe- 
nians, " the times of that ignorance God winked at," 
and as Christ says, many things were " suffered for 
the hardness of their hearts," which God never ap- 
proved, and which, if now done, would be exceed- 
ingly sinful. We should further consider what 
unlimited power was then, and in that country, is still 
supposed to appertain to kings. They were accus- 
tomed to view the world as made for their happiness, 
and other men to be their vassals. It was not possi- 
ble for them to view as we do the liberty and rights 
of man. This is strikingly evident in the deep con- 
viction and remorse of David, when, in Nathan's 
parable, he saw his guilt. What his feelings then 
were, we have expressed in the fifty-first Psalm. 
Who of us can say what abominations we should have 
committed, what absurdities we should have fallen 
into, had we lived three thousand years ago? It is 
of God's great mercy that we know the truth, and 
are freed from the bondage of sin and superstition 
which then enslaved the world. 

We might say much too, of the uncommon trials to 
which David was called, beyond the experience of 
almost any other man. And also of his natural deli- 
cacy of feeling, and acuteness of sensibility, which, 
if it made him more ardent in his religious affections, 
rendered him also more vulnerable to the fiery shafts 



444 



of the wicked. He was like a vessel tossed upon a 
tempestuous sea ; though he was raised oft to the 
heavens, he was subject also to be plunged amidst 
the waves, where, as he says, the waters came over his 
soul. But in every storm he kept his true course ; 
his heart was ever right towards his God. 

Among the objections to David's character, we 
often hear of his cruelty and his imprecations. But 
what proof have we that he was cruel? Towards 
his enemies he was uncommonly merciful. What was 
his conduct towards Saul, his most dangerous and 
deadly foe, who sought his life through all the coun- 
try? Repeatedly did Saul fall into David's hands, 
who might have privately slain him, but though by 
his best friends urged to do it, and though he knew 
it would advance himself immediately to the throne, 
he refused to hurt him ; he chose to overcome evil 
with good. And when afterwards David was king, 
he did not manifest a vindictive spirit ; he did not 
punish those who had cruelly insulted and persecuted 
him in adversity; he forgave those who had injured 
him, and punished those only who had been guilty of 
crimes against the state. 

In the Psalms of David are many expressions in the 
form of curses or imprecations, but they are far, 
very far from being the language of private malevo- 
lence or resentment; generally, they are solemn and 
prophetic denunciations of divine displeasure against 
the enemies of God, and the opposers of religion. 
In the New Testament we find many of them, by 
Christ and his apostles so applied. And as such do 
Christians still repeat them, not as wishing evil, or 
invoking judgment on any one ; but as acknowledging 



445 



the power and providence of God ; as praying that 
our spiritual enemies may be subdued, and that the 
Lord Omnipotent may rule in Zion, £i casting down 
imaginations, and every high thing that exalteth itself 
against the knowledge of God, and bringing into cap- 
tivity every thought to the obedience of Christ." 

David we know is, in common with the rest of his 
nation, accused of barbarity in destroying the nations 
of Canaan. And here too we might plead in his 
behalf the custom of the age in which he lived; but 
here we need no such apology. Not only was it ex- 
cusable in the Jews, but it was their indispensable 
duty to destroy those wicked nations. In those wars 
they were but the instruments of providence, the 
ministers of God, commissioned, and expressly com- 
manded to execute the vengeance, not of man, but of 
the Almighty, upon an ungodly race. None surely 
will question, but God may destroy a people by war, 
or pestilence, or famine, or any other judgment, as 
scemeth to him good. When he pours out his judg- 
ments upon a guilty world, he is not restricted in the 
instruments of his holy warfare. In this case, as in 
many others, he did it by the sword, and with such 
circumstances attending, as to manifest his indignation 
against all ungodliness of men, and also his provi- 
dence, his justice, and his sovereignty. He here 
teaches us, that God only has a right to take the life 
of man; that we are strictly to obey his commands; 
that no passions of our minds, or propensities of our 
nature, may turn us aside from the rule of his word. 
If duty to God require the sacrifice, we must not 
spare the children from pity ; nor the wealth from 
avarice ; nor the implements of war from ambition 



446 



or worldly policy. With undeviating fidelity we 
are to fear God, and to observe his precepts. 

Most unreasonable, then, is the objection from the 
Israelites not sparing the innocent. Were they to be 
the judges who were innocent or who to be spared? 
The Israelites had no right to destroy any of those 
nations, nor to possess their land, but as God gave 
them commission : and his command was to destroy 
all. And this too was agreeable to God's dealing in 
other cases. When he destroys people and nations 
by other instruments, the helpless infant, the tender 
female, and the hardened sinner, perish indiscrimi- 
nately. When floods of water overwhelmed the 
earth; when fire fell on Sodom and Gomorrah ; or 
when, by any general judgment, he depopulates a 
nation, or lays a country waste, the cries of the inno- 
cent cannot avert the plague. The pestilence which 
walks in darkness, or the sickness which kills at noon- 
day, makes no distinction of age or sex. In such 
calamities the distress is general. 

Let it also be kept in remembrance, that in regard 
to the divine government, there is no cruelty in the 
death of infants. It is appointed unto all men once 
to die ; and the pains of death are no greater in 
childhood. For aught we know, it is a mercy to take 
them when young from this evil world. In taking 
the righteous from the earth, the Lord is good ; for 
they are prepared for heaven : in destroying the 
wicked he is just ; for they are not fit to live. The 
destruction of the Canaanites will ever, while the 
world endures, remain a fearful admonition to wicked 
nations ; and the victories and conquests of Israel, 
while the gospel trumpet shall continue to sound, will 



447 



guide and animate the Christian warrior 5 will em- 
bolden us to put on and trust in the armour of God. 

II. Much might justly be said of the excellence of 
David's moral character ; but our subject leads us 
rather to the inquiry, in what sense it is said that he 
was a man after God's own heart? What is the per- 
fection which is thus ascribed to this king of Israel ? 
If we attend to the language of scripture, and God's 
purpose of election ; if we rightly view the design of 
his providence in choosing the descendants of Abra- 
ham, and distinguishing them among the nations of 
the earth ; it will be evident that our text has regard 
not so much to the private, as to the public character 
of David. The Israelites were chosen and separated 
from the world, that the knowledge and worship of 
the true God might be preserved in the earth, and 
the world be prepared for the advent of Christ, and 
the preaching of his gospel. For this wise and gra- 
cious purpose was the law given by Moses to the 
chosen race ; their observance of it was an evidence 
of their faith, and of their acceptance with God. And 
it was made the principal duty of their kings and 
other rulers, to enforce the observance of the law, 
and to preserve the people from idolatry, and other 
sins, which then much prevailed in the world. 
Those rulers and judges who did this, fulfilled God's 
purpose in their appointment ; they wrought with 
God in his great providential design ; they were 
people after his heart. This is obvious in the whole 
history of their kings. When any of them were con- 
demned, (as many were,) for doing that which was 
evil in the sight of the Lord, it evidently has respect 



448 



to their mal- ad ministration ; their not enforcing 
God's laws ; their neglecting his worship ; encourag- 
ing idolatry ; and by their corrupt government and 
evil example, causing Israel to sin. 

Others are said to have done what was right in the 
sight of the Lord ; and it is no less evidently said 
with respect to their public administrations ; their 
watchful care for the laws and established religion. 
Thus it is said of Hezekiah : C( He did that which 
was right in the sight of the Lord, according to all 
that David, his father, did." He too was a man after 
God's heart, according as David, his father, was. And 
for what in particular, is this high commendation 
given ? Wherein did his gratitude and fidelity consist? 
The words immediately following declare: He 
removed the high places, and brake the images, and 
cast down the groves, and brake in pieces the brazen 
serpent that Moses had made ; for unto those days 
the children of Israel did burn incense unto it ; and 
he called it Nehushtan, (as being nothing but a mere 
work of brass.) He trusted in the Lord God of 
Israel ; so that after him was none like him among all 
the kings of Judah, nor any that were before him." 
Thus Hezekiah is declared to be like David, and is 
equally approved of God. And as Hezekiah was ap- 
proved and praised for his religious administration as 
a ruler of God's people, for the same we may believe 
was David approved. 

In our text and the verse before it, David's charac- 
ter is contrasted with Saul's. After Saul had repeat- 
edly, by disobedience in his public measures, mani- 
fested a want of steadfast trust in the word and 
promises of God, Samuel the prophet tells him, 



449 



" Thou hast done foolishly ; thou hast not kept the 
commandment of the Lord thy God, which he com- 
manded thee ; for now would the Lord have esta- 
blished thy kingdom upon Israel for ever; but now 
thy kingdom shall not continue. The Lord hath 
sought him a man after his own heart, and the Lord 
hath commanded him to be captain over his people, 
because thou hast not kept that which the Lord com- 
manded thee." Thus Saul was condemned and re- 
jected, not for his immoralities as a private man, of 
which we know little or nothing, but for trusting too 
much in himself and his own wisdom. He did not 
consider that " to obey is better than sacrifice ;" in 
several instances he pursued public measures different 
from God's particular direction. David, on the con- 
trary, though like others, as a private man, he was 
not without sin ; yet as a king, was obedient and 
faithful ; in the public office to which he was ap- 
pointed, he adhered with undeviating rectitude to 
the divine command. He fulfilled God's purpose. 

So Eli was a good man as a private individual, but , 
as a priest and judge in Israel, he was not sufficiently 
strict in enforcing God's law ; and for this cause only 
he was rejected, and Samuel raised to that office. 
" I will raise me up a faithful priest, said the Lord, 
that shall do according to that which is in mine heart 
and in my mind." They were both good men ; but 
Samuel, by adhering strictly to God's directions, 
fulfilled his purpose, and became a man after his 
heart. In many other instances, and indeed gene- 
rally, those kings and others who were faithful in 
their public ministrations, who suppressed idolatry, 
reformed the morals of the people, and enforced the 

11 



450 



worship of God, and the observance of his laws, are 
highly commended. And those who neglected these 
duties of their office, who countenanced idolatry, and 
wickedly suffered the people to be corrupted like the 
heathen around them, are said to have " done evil 
in the sight of the Lord." And we may add, that 
when the Israelites as a nation are highly praised ; 
when they are called God's inheritance and his elect; 
when said to be holy and righteous ; a people keep- 
ing God's covenant and statutes, and after his heart ; 
when God does not see iniquity in Jacob, nor per- 
verseness in Israel, regard is had to their professing 
and maintaining the true religion. As a nation 
holding a right faith, acknowledging the true God, 
and submitting to his laws, they are highly com- 
mended as God's chosen people, and much beloved ; 
but as to their morals and private life, they are often 
censured and much condemned. 

Sometimes an individual was elected from the 
heathen for some particular purpose of divine provi- 
dence, and is commended as having done God's will. 
Thus, by the prophet Isaiah, the Lord said of Cyrus 
king of Persia, " He is my shepherd, and shall per- 
form all my pleasure." But how could a heathen 
and a worshipper of false gods, be said to be the Lord's 
shepherd and do his will? The next words will 
show ; it was by " saying to Jerusalem, thou shalt 
be built ; and to the temple, thy foundation shall be 
laid." By the unseen hand of the true God, he was 
raised to power that he might be the instrument; or 
at least he was made the instrument of liberating the 
Jews from captivity, and of assisting them in rebuild- 
ing their city and temple. In doing this, he per- 



451 



formed a conspicuous and interesting part in God's 
providential system, and did God's pleasure ; and to 
this we must limit the praise bestowed upon him, 
and not understand by his performing all God's plea- 
sure, that his faith and his private life were according 
to truth and godliness. 

We have then abundant reason for this high com- 
mendation bestowed upon the son of Jesse. Consi- 
dering his situation, and trials, and the age he lived 
in, no man was ever more zealous and faithful in pro- 
moting the service of God, and a devout regard to 
religious ordinances. Few men if any, have expe- 
rienced greater or more sudden changes, or passed 
through such varying vicissitudes of life ; nor did 
any one ever rely upon God with more steadfastness 
and fidelity. Whether he is driven by the sword of 
persecution into exile, and hunted through the moun- 
tains and caves of the desert, or exalted to the most 
enviable splendours of a terrestrial throne, he never 
forgets that the Lord is God, nor puts his trust in 
worldly wisdom, or an arm of flesh. Solomon, his 
son, was so weak in his dotage as to compliment his 
heathen wives at the expense of true religion; he 
mingled idolatry with the worship of Jehovah ; "he 
went after Ashtoreth the goddess of the Zidonians, 
and after Milcom the abomination of the Ammonites;" 
whereupon, and for this corruption of God's worship, 
it is immediately added in the sacred history, that 
" Solomon did evil in the sight of the Lord ; and 
went not fully after the Lord, as David his father 
did ;" for David did not at any time, nor in any 
instance, depart from, nor corrupt the worship of 



452 



God ; as a king and judge in Israel, he was uniformly 
faithful. 

In this sense then, in his public administration, as 
the Lord's anointed, as king of Israel, David was a 
man after God's own heart. As a private man, he 
" sinned, and did wickedly ;" but he also repented, 
and " the Lord put away his sin he fell, but he 
rose again. There is no praise bestowed upon him 
in the holy scriptures, which can in any reason im- 
peach their truth ; nor will his example justify the 
faults of others, nor reasonably encourage any man 
to live in sin. Be faithful in your calling, as he was 
faithful, and you also " shall have praise of God." 
Repent of your sins as he repented, and you also 
shall be forgiven. 

1. In this view of David's character, we learn 
some things which are highly important ; and first, 
That all men are sinners. There is none good but 
one ; Christ alone is a perfect pattern of a holy, reli- 
gious life ; he is the mark of the high prize for 
which we run. We have indeed the examples of 
many men comparatively good and faithful ; their 
virtues we are to imitate ; if they have faults, we are 
to shun them ; and none of these examples are more 
worthy of a Christian's regard than David's. His 
faults are very conspicuous, and easily avoided; they 
are as rocks distinctly marked on the map of life ; 
while his piety and zeal, his humility, devotion to 
God, and trust in his word and providence, are 
worthy of all men to be imitated. And yet, not un- 
believers only, but some Christians seem to view the 
faults, recorded in the scriptures of good men in 



453 



favour with God, as great difficulties ; they seem to 
suppose that every one whom God approves, must 
be advanced to sinless perfection. And who then 
could be saved? But the scriptures teach what ex- 
perience confirms, that there is no such perfection in 
man. "If we say that we have no sin, we deceive 
ourselves, and the truth is not in us." There are 
righteous men indeed ; but they are not so accounted 
for their own works ; in God's word it is written, 
that f* the just live by faith." Could there be found 
in the scriptures one perfect, sinless character, be- 
sides that of Christ ; if Noah, Job, or Daniel were 
represented as without sin, this would be a difficulty 
indeed, which none of us could obviate ; which would 
be irreconcilable to the other parts of the scriptures. 
But in truth, as David himself tells us, "there is 
none who doeth good, (perfectly,) no, not one." 

2. From our subject we also learn, that the sins 
of other men cannot reasonably encourage us to live 
in sin. It is natural to think, and in their hearts at 
least, we fear that many say, that as David, who so 
wickedly transgressed, was yet accounted a good 
man, and was in favour with God, we, whose sins are 
not greater than his, can have no cause to fear. 
Will not God accept me as he did David ? Certainly 
he will, and on the same terms. If you have David's 
piety, and penitence, and faith, you have no cause 
to fear. But this part, his repentance especially, 
and what with patience and resignation he suffered 
in consequence of his transgressions, people incline 
to overlook. Can you truly say with him, " I ac- 
knowledge my transgression, and my sin is ever before 
me?" If, like him, day after day, you have, from a 



464 



deep sense of your sins, fasted in sackcloth and ashes, 
and night after night have watered your couch with 
tears of contrition ; if seven times a day you earnestly 
supplicate God for mercy and grace, and in the 
deepest sufferings praise him for his goodness ; and 
if you are ready to leave an earthly throne, and 
prostrate yourself before the King of kings, with the 
utmost confidence, you may hope and be assured, 
that God will forgive and receive you. But when 
you sin without repenting, without humbling yourself 
before God, what is there in David's case to quiet 
conscience, and give you peace ? Consider too, what 
he suffered in consequence of his sins. Would you, 
for any sinful pleasures, feel the same contrition, and 
suffer the like judgments? Behold him for the mat- 
ter of Uriah, driven from his throne by a rebellious 
son, and rendered unhappy in his family through the 
remainder of his life. And yet, David thought these 
corrections a mercy, compared with the judgments 
which his sins deserved. No language could fully 
express his love and thankfulness to God who had 
put away his sins, and relieved him from " the bitter 
pains of eternal death/' 

In the history of David then, we find no peace to 
the wicked ; no encouragement to do evil, nor to live 
one day without repentance ; no ground of hope, 
that if you live in sin, grace will abound. It is of 
little use to inquire, whether your sins are greater 
or less than David's ; the main question is, are you 
a sinner, or are you not? And to this momentous 
interrogation, let us take heed that we do not so an- 
swer as to make God a liar. We may, like the 
boasting pharisee, in our Lord's parable, say that we 



455 



are not as David and " other men," guilty of this 
transgression or that ; but we have all come short of 
what God requires, and have but one way to his 
favour. Our language should be, " God be merciful 
to me a sinner ;" our hope should be in the merits 
of our Saviour. Thus David prayed, and thus be- 
lieved, and of course possessed a true Christian faith. 
This do and thou shalt live. " The sacrifice of God 
is a troubled spirit ; a broken and a contrite heart, 
O God, thou wilt not despise." 

3. Finally, brethren, we are here taught to walk 
worthy of the vocation wherewith we are called. 
Let us well consider what is a Christian's vocation ; 
it is to be truly the Saviour's disciple ; to " live 
soberly, righteously, and godly in this present world." 
To make our calling and election sure ; to fulfil God's 
gracious purpose in our holy vocation, and to be 
finally justified as righteous, we must possess that 
faith which renews the heart, which worketh by 
love ; which keepeth the commandments of God ; 
we must add to our faith virtue, and knowledge, and 
every Christian grace. Let your light so shine be- 
fore men, as to honour your Christian profession : as 
to commend the faith of Christ to the esteem of 
others, and manifest the power and the excellence of 
his grace. Walk thus in the faith of Christ and fear 
of God, and you will be men after his heart. The 
example of David in the many and various trials to 
which he was called, will, if you rightly view them, 
assist you much in' your vocation, He earnestly 
prayed for sanctification ; to be cleansed from his 
secret faults, and he so deeply repented of his " pre- 



456 



sumptuous sins," that they did not get the dominion 
over him. 

Endeavour like him, to be humble and submissive 
under the hand of God ; to repose unshaken trust in 
his gracious word, and righteous providence ; to 
claim nothing for your own righteousness; to rest 
your hope in your Saviour ; to be zealous and active 
in serving God, and to perform faithfully every duty 
which appertains to that state of life to which you 
are called. Then shall God be your friend, and his 
blessing be ever with you. Though through the in- 
firmities of a corrupt nature, and the remains of 
indwelling sin, you should sometimes be suddenly 
drawn into transgression, the Lord will not forsake 
you, but by his providence awaken you, as he did 
David, and as he did Peter, to repentance. From 
his own experience could David say, " The steps of 
a good man are ordered by the Lord, and he de- 
lighteth in his way. Though he fall he shall not be 
utterly cast down ; for the Lord upholdeth him with 
his hand." Thus let us use the scripture, and not 
abuse nor wrest them to our own destruction. May 
God mercifully grant us a right judgment in all 
things, and dispose our hearts to honour his name 
and do his will through Jesus Christ. Amen. 



SERMON XXX 



OX UNDERSTANDING THE SCRIPTURES ; OR HOW 
TO ANSWER A FOOL. 



Prov. xxv i. 4, 5, 

Jinswcr not a fool according to his folly, lest thou also be like 
unto him. Answer a fool according to his folly, lest he be 
wise in his own conceit 

That "the wisdom of the world is foolishness 
with God," is a declaration of his word, which may 
be extensively applied, and it is a declaration of 
which these remarkable words of Solomon, will illus- 
trate the application. There are few things in which 
Tiuman wisdom is more occupied, than in minute cri- 
ticism ; and there are few things, which, in the holy 
scriptures, are less regarded. In many passages of 
the sacred volume, are what men please to call con- 
tradictions, though none of them are really contra- 
dictory. Texts may easily be found, which, to a 
superficial observer, or to one who regards the words 
more than the sense, will appear inconsistent, or not 
strictly correct. They who would find fault rather 
than truth ; they especially, who would invalidate 
the authority of those scriptures which they are un- 
willing to obey, represent such passages as an evi- 

12 



458 



dence of ignorance, or infirmity, or want of veracity 
in the penman ; and of course, a proof that the scrip- 
tures were not given by inspiration of God. 

But it is a fact, as I propose in the present dis- 
course to prove and illustrate, that what is thus and 
so often objected against the veracity of God's word, 
is what his Holy Spirit, in dictating that word, has 
totally disregarded. In no part of the Bible have 
the inspired writers affected precision, or manifested 
any regard to a critical exactness of expression. 
They tell us plain, important truths, in plain, intelli- 
gible language. He that runs may read, provided 
his heart is disposed to understand. But the wise 
are taken in their own craftiness. " With the fro- 
ward, the Lord learns frowardness." From them 
who love darkness rather than light, the gospel is 
hid; and they who seek for objections against the 
truth of divine revelation, are punished in being per- 
mitted to find them. Like the cloud between the 
hosts of Israel and of Egypt, the holy scriptures are 
a light by night to those who have eyes to see ; while 
they are darkness, even by day, to those who are ene- 
mies to the truths which they reveal. 

It is certainly wonderful, and a powerful evidence 
of the truth of the bible, that so large a book, written 
by so many different hands, and at such remote pe- 
riods of time, should in all its parts so perfectly 
accord in its subject, system, sentiments, and doc- 
trines ; and while each writer has his own peculiar 
style, or manner of expression, that through the 
whole volume, they should all preserve the same 
dignified simplicity, and unity of design. As in 
other things, they also agree in this, in disregarding 



459 



verbal criticism, and a nice exactness of expression. 
Artful, designing men, are careful and well guarded 
in all their expressions ; but truth and honesty have 
less regard to appearances. In every part of the 
scriptures do we see inattention, of this sort, which no 
deceiver would ever permit to pass. We might fill, 
not our sermon only, but a volume, with quotations 
which show that the inspired penman regarded chiefly 
the sense of what they wrote, without particular re- 
gard to the manner of expression. This is strikingly 
evident in their quoting the writings or words of 
others. When the writers of the New Testament 
cite, which they frequently do, passages from the 
Old, they are sure to give the true sense, but rarely 
the exact words. And this evidently they do, be- 
cause they view this as being all that is essential, and 
for other reasons which we shall have occasion to 
notice. I speak now of the fact, which is remarkable 
and important, that they seldom give precisely the 
words of the passages which they quote. The four 
Evangelists, in relating the same speeches, give the 
sense indeed, but vary the expression. To give a 
few instances from a hundred, at the baptism of Jesus, 
St. Luke says, 66 A voice came from heaven which 
said, thou art my beloved Son ; in thee I am well 
pleased." St. Matthew relates it, "Lo a voice from 
heaven saying, this is my beloved Son, in whom I am 
well pleased." St. Matthew, in another instance, 
tells us, that the woman of Canaan said to Jesus, 
" Truth, Lord, yet the dogs eat of the crumbs which 
fall from their master's table." According to Mark, 
she said, " Yes, Lord, yet the dogs under the table 
eat of the children's crumbs." The inscription on 



460 



the cross of Christ is mentioned by all the Evange- 
lists ; but by no two of them precisely in the same 
words. In Mark, it is simply "The King of the 
Jews." In Luke, " This is the King of the Jews." 
In Matthew, " This is Jesus, the King of the Jews." 
And in John, 6( Jesus of Nazareth the King of the 
Jews." Nothing surely was more easy, than to have 
been precise and exact in these and very many like 
instances; and as they did it not, no inference can 
be more just, than that they did not deem it essential. 

And not only do we find in the inspired writers 
such variations as we have noticed, but what is still 
more remarkable, the same writer, when repeating 
the same history, or citing again the same passage, 
does it in different words, omitting or adding cir- 
cumstances. Thus St. Luke, in the twenty-fourth 
chapter of his gospel, gives this short account of 
Christ's ascension: "He led his disciples out as far 
as Bethany, and he lifted up his hands and blessed 
them. And it came to pass, while he blessed them, 
he was parted from them, and carried up into heaven. 
And they worshipped him, and returned to Jerusa- 
lem with great joy." In the first chapter of the 
Acts, the same apostle gives a more particular ac- 
count of the same event, and does it not only in dif- 
ferent words, but he relates circumstances, w T hich, 
though no way inconsistent, are entirely different 
from those mentioned in his gospel. 

These variations, I repeat, are not in a few instan- 
ces, but even so common, and of such nature, as to 
evince, past all question, that by the sacred writers, 
they were deemed totally unexceptionable, and un- 
worthy of being noticed as blemishes or objections. 



461 



St. Luke probably, and St. John certainly, wrote 
their gospels after those of Matthew and Mark were 
published and well known. How easily then, had 
they supposed it of any use, might they, without the 
aid of inspiration, have made their narratives lite- 
rally and verbatim, correspond with those preceding. 
And had they been governed by worldly wisdom, 
had they been writing " cunningly devised fables," 
this would have been their natural course ; and the 
course which they have pursued, is an additional 
proof, that they were not guided by the wisdom of 
man, but by that which the Holy Ghost teaches. 
Their chief concern was not with words, but facts 
and truths ; "not with excellency of speech," but 
with the doctrines of eternal life. 

The same may be said of what are called contra- 
dictions in the sacred writers ; the most of them 
are but instances of this disregard to verbal exact- 
ness. Thus in the fifteenth chapter of the first book 
of Samuel, "The strength of Israel (that is God,) 
will not lie, nor repent, for he is not a man, that he 
should repent." Yet in many parts of the scriptures, 
and twice in that same chapter, it is said that God 
repented. This is perfectly intelligible and consis- 
tent to those who are truly lovers of religious truth. 
Those cases in which God does never repent, are 
those in which his word is pledged ; for he cannot 
lie, nor be unfaithful. But in other cases where his 
threatenings, or his promises are conditional, he 
varies the dealings of his providence according to 
the sins, or the repentance of his people. In such 
case he is said to repent; and no other word can so 



462 



simply, and so forcibly convey to our minds a sense 
of his justice or of his mercy. 

How surprising is this declaration of our Sa- 
viour, found in the tenth chapter of Matthew. 
u Think not that I am come to send peace on 
earth ; I came not to send peace, but a sword." 
Came not to send peace! What was the decla- 
ration of the angel sent from heaven to announce 
his birth ? " Peace on earth, and good- will towards 
men." What was the legacy which he left his peo- 
ple at his death ? " Peace I leave with you ; my 
peace I give unto you." The whole tenor of his 
life, and all the doctrines of his gospel, chiefly incul- 
cate love, and peace, and good- will among mankind. 
One of his most distinguishing titles is, " Prince of 
Peace." Did he come to bring a sword, the effect 
of whose gospel is designated by beating swords 
into ploughshares, and spears into pruning-hooks? 
He tells us that he came not to destroy men's lives, but 
to save them ; and teaches us not to render evil for 
evil; to suffer injuries rather than yield to conten- 
tion ; to love and pray for, and do good to all men, 
our enemies not excepted. Most certainly he did 
come to bring peace on earth : this was the chief 
object, and is to a great extent, the blessed fruit of 
his advent. In what sense then, did he u come to 
bring a sword? To set a man at variance against his 
father, and the daughter against her mother ?" The 
meaning is sufficiently evident to those who truly 
desire to understand. The gospel is not designed to 
produce such evils, but to oppose them, and drive all 
enmity and contention from the earth. Yet the fact 



463 



is but too evident, that in a thousand unhappy in- 
stances, from the opposition it meets with, and from 
the corruption of men, mistaking its nature, and 
abusing its blessings, it has caused such evils 5 it has 
been made the occasion of many and great persecu- 
tions and wars, and the shedding of rivers of blood. 
And evidently it was wise and good in our Saviour to 
forewarn his disciples of these evils, that they might 
be prepared to meet them 5 and that when they hap- 
pened, being the fulfilment of prophecy, they might 
confirm Christians in their faith, and so turn out for 
the furtherance of the gospel. 

There is an instance of what men call contradiction 
in the history of Paul's conversion. In the ninth 
chapter of the Acts it is said, " The men which 
journeyed with him stood speechless, hearing a voice, 
but seeing no man." In the twenty-second chapter, 
Paul, relating the same thing, says, "They that were 
with me, saw indeed the light, and were afraid, but 
heard not the voice of him that spake to me." This 
is not indeed a contradiction, because both may be 
literally true : the men might, and doubtless did hear 
a voice ; and yet they might not hear the voice of him 
that spake to Saul : the voice they heard might pro- 
ceed from some other person or thing. But the true 
sense probably is, that they heard the sound of the 
speaker's voice, but could not hear so as to perceive 
what was most essential, the words spoken : they could 
not understand what was said. And this at least we 
must surely believe, that St. Luke understood what 
he wrote ; and supposing that he wrote by human 
wisdom only, would he, or would any one, have been 
so stupid as to give, in the same book, contradictory 



46 i 



accounts of the same transaction? In the accounts* 
however, which he has given of it, he shows an utter 
disregard of such minute criticism : and that his 
object was to declare things of infinitely greater 
concern. 

In the seventh chapter of Jeremiah it is written, 
"Thus saith the Lord of Hosts, the God of Israel, 
Put your burnt-offerings unto your sacrifices, and eat 
flesh. For I spake not unto your fathers, nor com- 
manded them, in the day that I brought them out of 
the land of Egypt concerning burnt-offerings and 
sacrifices. Rut this thing commanded I them, say- 
ing, Obey my voice, and I will be your God, and ye 
shall be my people: and walk ye in all the ways that 
I have commanded you, that it may be well with 
you." And yet we know that God did speak unto 
their fathers, and very much concerning burnt-offer- 
ings and sacrifices, when he brought them from Egypt. 
The evident meaning here is, that the people had be- 
come so corrupt, it was of no importance whether 
they burnt their sacrifice upon the altar, or eat it to 
satisfy their hunger; that God would not accept such 
offerings : that to obey is better than sacrifice ; and to 
hearken, than the fat of rams: and that the external 
rites of religion were of little use or worth, but as 
they were offered in a true faith, and accompanied 
by a performance of the weightier matters of the law. 
The meaning is good, and the expression forcible ; 
and it is perfectly intelligible and satisfactory to those 
who are willing that divine truth should be brought 
home forcibly to their hearts. Jeremiah knew as 
well as any one, what the Lord had commanded their 
fathers : he knew too the value of minute criticism, 



465 



and shows here and elsewhere in what estimation he 
holds it. 

Lest I should exhaust your patience by these exam- 
ples, I will add that only which is contained in our 
text. Here we have a contradiction in words; the 
wise man says, u Answer not a fool according to his 
folly." And in the very next sentence seems to re- 
verse the precept ; " Answer a fool according to his 
folly." There is no contradiction in the bible more di- 
rect than this. But we trust that there is no one who 
will venture to say, that it proceeds from any ignorance, 
or infirmity, or deception in the penman ; or that 
here is any reason for doubting of his inspiration. 
Most evidently Solomon was aware of this contradic- 
tion, and designed that these sentences- should be 
expressed and should be read just as we find them. 
And we may safely add, that it is not possible that 
man, with all his wisdom, should express them better, 
or convey the sense more strongly to the mind. 
M Answer not a fool according to his folly, lest thou 
be like unto him." That is, do not so answer him as 
to partake of his folly. Do not imitate his profane, 
scurrilous, or abusive language ; render not railing 
for railing, nor use any false reasoning. Whatever 
another may say ; however unreasonable, or false, or 
provoking may be his speech or words, let wisdom 
keep the portal of your lips; avoid whatever is vain, 
or contrary to good sense and true religion. 

But it does not follow that you must be silent, and 
not answer at all. It is fitting that folly should be 
suitably reproved, and put, if not to silence, at least 
to shame. You are not to submit to impertinence, 
cavilling, or profaneness, in such manner that ungod- 

13 



466 



liness may triumph, and truth be disgraced. There 
is a sense in which you must " answer a fool accord- 
ing to his folly, lest he be wise in his own conceit ; ?? 
lest he should vainly imagine that his nonsense is 
agreeable to reason and truth. Let your answer be 
so judiciously adapted to his case, that his folly may 
be exposed ; and if he is not himself ashamed, that 
others may not be deluded by his impertinence, or 
vain confidence of boasting. Your words and dis- 
course should be so far conformed to the foolishness 
of others, as to teach them the wisdom which they 
need, without being like them. Of this we have many 
fine examples in the history of our blessed Saviour. 

We see then, that the greater part of those sup- 
posed inaccuracies and contradictions which minute 
criticism has objected against the scriptures, are what 
the sacred writers, and the Holy Ghost who inspir- 
ed them, have deemed unworthy of consideration. 
They "come not to you with excellency of speech, 
or of man's wisdom, declaring unto you the testimony 
of God." They have a noble simplicity of style, 
which no pen, uninspired, can equal. And though 
it is loose, and not according to the strictest rules of 
human art, it is wonderfully suited to the stupendous 
object of the inspired writers. They have a peculiar 
manner, dictated by the wisdom which is from above, 
and perfectly adapted to their sacred purpose. They 
are so written, that each portion is more active, and 
less dependant on a logical connection with other parts 
of the same volume, or same book, or same chapter. 
This leaves them liable to more objections on account 
of difficulties; but even these difficulties have their 
use ; they cause people of serious mind to inquire 
with more diligence and care. The scriptures are, 



467 



in consequence, more read, and God's will better 
known. And when, by thus searching the scriptures, 
their consistency and excellence are discovered, con- 
viction is more powerful, and faith is strengthened. 
In human compositions, many defects are artfully 
concealed ; we have a fair exterior, filled with im- 
perfection : but the word of God, while regardless of 
appearance, is all glorious within. The bible is to 
other books, like the productions of nature to the 
works of human art. To a superficial observer, the 
latter is more attractive. The artificial grove is pre- 
ferred to the natural forest. Men are more delighted 
with the mechanism of a watch, than with the forma- 
tion of an insect. But were the latter fully under- 
stood, the wisdom of the former would be but as 
foolishness in comparison. In the one case, all the 
excellency is apparent and immediately seen. The 
other requires deep investigation, but its perfections 
are more and more unfolded ; and what was at first 
thought a blemish, proves to be an astonishing work 
of Omnipotence and wisdom. The study of the 
scriptures is like that of natural philosophy, an ex- 
haustless source of wisdom and knowledge. 

There are other advantages and good effects result- 
ing from this seeming carelessness and inaccuracy of 
the inspired writers. It shows that they practised 
no manner of artifice ; that they w rote in honest sim- 
plicity, what they actually knew, or undoubtingly 
believed. It shows that there was no collusion among 
them ; no device of man's wisdom ; no conspiracy to 
deceive. They were at no manner of pains to solve 
difficulties, nor to prevent, nor to obviate objections; 
they did nothing to save appearances, nor to preserve 
consistency, either with themselves or each other. 



46S 



We have truth here in the wild state of nature, leaving 
it with the industry of man to reduce it to that artifi- 
cial order which he delights in. It is like gold in its 
pure state, which men form and fashion into orna- 
ments, and vessels, and coin, according as fancy dic- 
tates, or use requires. And is not this the truth of God ? 

There is the further advantage in this manner of 
the inspired writers, that they exemplify the sense 
and doctrine of our text; they " answer not a fool 
according to his folly ;" they are not conformed to that 
worldly wisdom, which is foolishness with God. They 
are in nothing conformed to the corrupt desires, or 
vicious taste, or idle curiosity of mankind. To things 
of little importance, or mere temporal concern, they 
have little regard ; and especially to minister to ob- 
jections or verbal criticisms. They show how useless 
and vain it is to hunt for little blemishes, and neglect 
important truth; to be occupied in criticisms " which 
gender strife," and 6i minister questions, rather than 
godly edifying." And yet they answer every fool so 
as to expose and correct his folly ; they show that 
they who are wise in their own opinion, may be in 
God's sight the most destitute of true wisdom ; that 
what is highly esteemed by man, is with him an abo- 
mination. " Where is the wise? where the scribe ? 
where the disputer of this world? Hath not God 
made foolish the wisdom of this world?" They 
who will obstinately oppose their own reason to the 
wisdom of God, are left to perish in their folly. The 
word of God is not intended to gratify the pride or 
curiosity of man, but to make them wise unto salvation. 

We may add too, as an inference of no small im- 
portance, that the veracity of the holy scriptures is 
not materially affected by any little inaccuracies, 



469 



omissions, or even interpolations, which may very 
possibly have happened by the carelessness or the 
ignorance of transcribers, or by other means. The 
truth and entireness of this sacred volume, do not 
depend on every word and syllable being preserved 
in the same form, but on the sense and doctrine being 
complete. It is owing to this peculiar excellence in 
the style and manner of the holy scriptures, that, 
though they are translated into hundreds of different 
languages, and, as will naturally happen, though the 
translations vary in many of these smaller things from 
each other, they may all be truly considered as the 
Word of God, and a safe guide in morals and religion. 

It is another advantage of this scriptural style, that 
as before intimated, it awakens the attention; sets us 
to search for the meaning and purpose of the scrip- 
tures, and not to content ourselves with the beauty of 
composition, or the sound of words. Of course we 
are better acquainted with their sacred doctrine ; the 
scriptures are better understood. 

In making improvement from this subject, reflect 
on the danger and the folly of searching the scrip- 
tures for these little difficulties, and of viewing them 
as objections ; while you overlook the grand design, 
and that most benevolent object, which is to save 
your soul. Regard not the beauty of the casket, but 
the divine treasure which it contains. "Under- 
standest thou what thou readest?" God takes the 
wise in their own craftiness. If from the pride or 
perverseness of our heart, we reject the doctrines of 
life, and look only for difficulties and objections, we 
shall be punished in being allowed to find them. In 
this way does the Lord answer a fool according to his 
folly ; he chastises the presumption of cavillers, by 



470 



leaving them in their blindness. " If our gospel be 
hid, it is hid from" such. The holy scriptures do 
indeed possess excellencies of style and composition, 
. which will be admired as long as true taste and pure 
moral feeling shall continue in the world 5 yet we are 
to study them not for the excellence of their language, 
but that we may be wise unto salvation. 

And though the bible is not like an artificial chain 
of reasoning, which depends on the soundness of every 
link ; though each part contains in itself the revealed 
truth of God $ yet the various parts throw light upon 
each other, and what seems doubtful and obscure in 
one place, will be clearly expressed in another. In 
regard to what may seem blemishes, you are to view 
it as one whole. Who would judge of a temple, 
from some defect in a single stone ? Who would deny 
that a stately tree is a beautiful object, and a noble 
production of nature, because some small branch may 
be withered, or some of its leaves be in disorder? 
And yet he is no wiser who stumbles on little inaccu- 
racies of the sacred volume, and disregards the grand 
design. While detecting a faded leaf, he is insensible 
to all the profusion of nature's charms. Great evils 
and unhappy divisions among Christians, have arisen 
from construing particular passages in a sense differ- 
ent from the general tenor and design of the sacred 
volume. On any doubtful passage, the bible at large 
is the best commentary. The marginal references 
in our English bibles, are of use in understanding 
many passages. From good commentators also, and 
good sermons, much may be learned. But still better 
is a humble, sincere and praying heart. From those 
who hunger and thirst after righteousness 5 who are 
honestly disposed to receive instruction, and diligently 



471 



seek that they may find, truth will not long be with- 
holden. Seek thus and you shall find; what seems 
dark or -doubtful, will be cleared to your view; difficul- 
ties will be removed, and objections obviated ; "Bless- 
ed are the pure in heart, for they shall see God." 

And more especially should you regard what our 
text more immediately proposes. u Let your speech 
be always with grace, seasoned with salt, (says an 
apostle) that ye may know how ye ought to answer 
every man ;" that you may so answer a fool as both to 
escape and rebuke his folly. Let your conversation 
be ever so conducted as neither to say any thing con- 
trary to divine wisdom, nor to countenance such fool- 
ishness in others. It is a great thing and difficult to 
govern the tongue. The meekest of men was once 
so provoked by fools, "that he spake unadvisedly 
with his lips," and to his own hurt. Our Saviour 
has in this, as in all other things, given us a perfect 
example. "When he was reviled he reviled not 
again. " To the most malicious adversaries, and to 
the most artful and ensnaring questions, he returned 
such wise answers, and so rebuked their folly, that 
" they held their peace, and durst not from that time 
ask him any more (such) questions." Sometimes it 
is most wise to be silent, especially when good words 
will be as pearls cast before swine. This did our 
Lord on some few occasions. There was a time when 
the psalmist 66 held his tongue and said nothing ; he 
kept silence, even from good discourse; but it was a 
pain and grief unto him." It must, to a good man, 
ever be painful to be in a situation where good dis 
course will have no good effect. 

In most cases, however, something profitable may 
be said, if it be wisely adapted to the occasion. 



472 



<( Michael the archangel, when contending with the 
devil, he disputed about the body of Moses, durst 
not," in the one sense, answer him according to his 
folly; he durst not "bring against him a railing ac- 
cusation ;" but in the other sense of our text, he did 
so answer him; for he "said, The Lord rebuke 
thee." And so much at least it is often expedient 
to say, that folly may be put to shame. We must 
" leave off wrath, and let go displeasure," and never 
partake of the folly of any discourse. If the name 
of God be profaned ; if religion be ridiculed ; if 
sacred things are lightly treated, or, what is a very 
common thing, if the frailties, or mistakes of religious 
men are made the subject of sport and laughter, you 
should be careful not to join in the merriment, nor 
give countenance to any such like profaneness. Never 
join in any laugh at the expense of religion ; nor in 
any levity or indecent mirth. We are to live soberly, 
as well as righteously. 

But to avoid evil is not the whole of our duty ; 
we must also, with wisdom and discretion, oppose it. 
Manifest, on all suitable occasions, your decided dis- 
approbation of whatever is vain^ and foolish, and 
sinful. Do it also, according to the wisdom given 
you, in such manner as shall have the best effect ; in 
such manner, as to make men ashamed of their im- 
piety, and afraid to offend God. 

That at all times, and in all places, we may have 
wisdom so to speak, and so to refrain, as to suppress 
ungodliness, and promote the fear of God, and the 
salvation of men, the Lord mercifully grant through 
Jesus Christ. Amen. 



THE END t 



